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MJN  It  191.0 


BX  5939  .D621  1871 
Dixon,  Joshua, 
Christian  doctrine 


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BOOK  EXCHANGE 

9A4.SXXTH  St.,  h.^.  £&& 
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CA.lv. 


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P.EtR  — 9        I 

SAN  DIE(  M  >.  xL-  1 


CHRISTIAN  DOCTKINE, 


STUDIED  IN  THE  ORDER 


PROTESTANT  EPISCOPAL 


CHURCH   CATECHISM, 


PY 

JOSHUA  DIXO^>.»  'Of 

mm  foj 


ft. 


C.  W.  ANDREWS,  ^ 

TO  WHICH  IS  ADDED 

A  SERIES    OF    LESSONS    FOR 

BIBLE  CLASSES, 
g&y  tilt  (&&\tix. 


PHILADELPHIA: 

OFFICE    FOR    THE    SALE    OF 

THE   LEIGHTON   PUBLICATIONS, 

1225  SANSOM  STREET. 
1871. 


CONTENTS. 


CHAPTER  PAGE 

I.  On  our  State  by  Nature 1 

II.  On  Baptism 5 

Note  on  Baptismal  Regeneration 6 

III.  Baptism,  continued 10 

IY.             On  Repentance 15 

V.  On  Faith  and  Justification 19 

VI.  On  the  Promises  made  at  Baptism 23 

VII.  On  Promises,  etc.,  continued 26 

VIII.  On  the  Creed — Existence  and  Attributes 

of  God 29 

IX.  Creed   continued  —  On   the   Lord   Jesus 

Christ 35 

X.  Creed   continued  —  On  the    Divinity   of 

Christ 43 

XI.  Creed  continued — On   the  Resurrection 

and  Ascension  of  Christ 46 

XII.  Creed  continued — On  the  Last  Judgment.  50 

XIII.  "            "            On  the  Holy  Ghost. .. .  56 

XIV.  "            "             On  the  Sin  against  the 
Holy  Ghost 59 

XV.  Creed  continued — On  the  Church 62 

XVI.  "            "            On  the  Forgiveness  of 
Sin 66 

XVII.  Creed  continued — On  the  Resurrection  of 

the  Body  and  the  Life  Everlasting 69 

XVIII.  On  the  Law  of  God  in  General,  and  our 

obligation  to  obey  it 77 

(iii) 


IV  CONTENTS. 

CHAPTER  PAGE 

XIX.  On  the  First  Commandment 81 

XX.  "       Second           "             82 

XXI.  "       Third            "             87 

XXII.  "       Fourth           "             92 

Note  on  Change  of  Day  of  Rest 97 

XXIII.  On  the  Fifth  Commandment 98 

XXIV.  "  Sixth  "  103 

XXV.  "  Seventh  "  108 

XXVI.  "  Eighth  "  110 

XXVII.  "  Ninth  "  116 

XXVIII.  "  Tenth  "  120 

XXIX.  "  Lord's  Prayer— On  Prayer 124 

XXX.  "  Lord's  Prayer  continued  —  The 
Introduction 130 

XXXI.  On  the  Lord's  Prayer  continued — The 

First  and  Second  Petitions 134 

XXXII.  On  the  Lord's  Prayer  continued — The 

Third  Petition 137 

XXXIII.  On  the  Lord's  Prayer  continued— The 

Fourth  and  Fifth  Petitions 141 

XXXIV.  On  the  Lord's  Prayer  continued— The 

Sixth  Petition 146 

The  Doxology 151 

XXXV.  On  the  Sacraments  in  General 152 

XXXVI.  "       Lord's  Supper 155 

XXXVII.  "       Liturgy 160 

XXXVIII.  On  Church  Government 162 

XXXIX.  Reasons  for  Membership 170 


PREFACE. 


The  work  of  Mr.  Dixon  was  written  in  1819, 
for  advanced  classes  in  a  large  Sunday-school  in 
Leeds,  England,  where,  at  last  accounts,  some 
fifty  editions  had  been  called  for.  More  than 
thirty  years  ago  it  was  revised  and  published  with 
notes,  by  Kev.  G.  A.  Smith,  of  Virginia.  Of  the 
work  in  that  form  man}"  editions  were  sold,  and 
it  was  still  in  demand  when  the  plates  were  lost. 
The  present  edition  was  undertaken  at  the  in- 
stance of  the  publishers,  and  has  been  so  far 
abridged  in  some  parts  and  enlarged  in  others, 
that  the  editor  alone  can  be  held  responsible  for 
the  book  as  a  whole.  The  abridgments  are  chiefly 
of  irrelevant  or  superfluous  Scripture  references, 
and  the  additions — entire  chapters  being  in  some 
cases  rewritten — are  such  as  seem  to  be  required 
by  the  present  state  of  the  questions  examined. 
By  far  the  larger  part  of  the  work,  however,  as 
it  now  stands,  is  Mr.  Dixon's,  and  the  additions 
made  are  intended  to  be  entirely  in  the  same  line 
of  doctrine  of  the  original  work. 

The  lessons  for  Bible  Classes  which  have  been 

(iii) 


IV  PREFACE. 

added  are  intended  to  comprise  a  short  system 
of  Theology,  theoretical  and  practical,  as  taught 
in  Scripture,  and  received  by  the  Protestant  Epis- 
copal Church,  no  more  being  embraced  than 
every  intelligent  Christian  ought  to  know. 

Reference  will  be  had  in  brief  to  current  forms 
of  infidelity,  as  also  to  corruptions  of  doctrine 
within  the  Church  itself. 

The  questions  are  intended  not  merely  to  sub- 
serve the  ordinary  purposes,  but  to  suggest 
points  for  a  concurrent  Lecture  by  the  teacher. 
Even  such  questions  as  require  greater  access  to 
books  than  is  commonly  enjoyed  by  a  Bible  Class 
will  be  useful  by  suggesting  for  reflection  before- 
hand the  subjects  on  which  knowledge  is  defi- 
cient. 

As  this  series  is  but  an  outline,  it  is  especially 
suggested  to  teachers  to  supplement  it  by  ques- 
tions of  their  own,  particularly  upon  points  on 
which  they  feel  a  particular  interest,  or  are  able 
to  give  fuller  instruction. 

Comparatively  few  references  are  given.  Les- 
sons learned  by  the  facile  process  of  printed 
references  hastily  read,  and  for  the  most  part 
out  of  their  connection,  are  soon  forgotten.  Let 
the  learner  search  the  Scriptures  for  himself,  and 
so  be  able  to  tell  without  book  where  its  principal 


PREFACE.  V 

doctrines  are  to  be  found  and  how  they  are  to  be 
proved. 

Blank  books  for  the  entry  of  notes  more  or 
less  full  upon  some  of  the  questions,  both  before 
and  at  the  time  of  recitation,  will  be  found  very 
useful. 

Let  teachers  beware  of  haste  and  superficiality. 
It  is  better  to  spend  two  or  more  sessions  upon 
a  single  subject  than  to  leave  it  unmastered. 
The  author's  own  classes  have  preferred  going 
over  this  series  a  second  and  third  time  to  taking 
up  a  new  book,  and  found  the  recitations  and 
discussions  to  increase  in  interest  at  each  review. 

The  great  defect  in  the  Christian  knowledge 
of  this  day  is  not  so  much  error  (of  which,  in- 
deed, there  is  much)  as  indistinctness  and  con- 
fusion. The  old  system  of  catechising  imparted 
definite  knowledge  upon  religious  subjects.  This 
to  a  great  extent  has  been  succeeded  by  religious 
fictions,  and  the  result  is  superficial  information 
without  any  depth,  and  dogmatism  by  the  con- 
verts of  yesterday  on  points  upon  which  the 
greatest  Doctors  of  the  olden  time  would  have 
hesitated. 

How  few  they  are  who  can  clearly  state  and 
defend  from  Scripture  the  chief  doctrines  of  the 
religion  which  they  profess,  either  as  against  in- 
fidelity, or  Romanism,  or  other  forms  of  error 
now  current. 


VI  PREFACE. 


Such  will  not  be  the  case  with  any  who  go 
through  this  book,  and  go  no  faster  than  it  is 
thoroughly  digested,  and  by  meditation  and 
prayer  wrought  into  their  minds. 


This  Book  is  not  merely  for  class  instruction, 
but  will  be  found  a  valuable  repository  and  com- 
pendium of  Bible  knowledge — a  Theological  Dic- 
tionary for  the  people — as  may  be  seen  from  the 
Index,  which  exhibits  at  a  glance  and  will  prove 
a  ready  guide  to  subjects  of  profoundest  interest 
and  importance  to  all  inquirers  in  religion. 

C.  W.  A. 

January,  1871. 


DOCTRINES  OF  HOLY  SCRIPTURE 


STUDIED  IN  THE  ORDER  OB" 


THE  CHURCH  CATECHISM 


CHAPTER  I. 
INTRODUCTORY. 


ON    OUR    STATE    BY    NATURE. 

Note.— A  Catechism  is  a  form  of  instruction  in  the  way 
of  question  and  answer. 

The  first  part  of  the  Church  Catechism  was  written 
probably  by  Archbishop  Cranmer,  and  published  in  1553. 
The  second  part,  on  the  Sacraments,  was  written  by  Bishop 
Overall,  and  published  in  lf504.  Bishop  O.  was  one  of  the 
translators  of  our  present  Bible,  which  was  published  in 
1611. 

1.  What  teas  the  state  of  Adam  before  the  fall  ? 
He  was  created  in  the  image  of  God. 

God  created  man  in  his  own  image.    Gen.  i.  27. 
Jn  the  likeness  of  God  made  he  him.    Gen.  v.  1. 
Men,  which  are  made  after  the  similitude  of  God.    James 
iii.  9. 

2.  Wherein  did  this  likeness  consist  ? 

1.  In  his  having  a  living  soul.     Gen.  ii.  7, 

This  is  the  reason  of  the  law  against  murder,  in  Gen. 
ix.  G. 

2.  In  his  being  holy. 

3.  In  his  being  happy. 

(i) 


2  ON   OUR   STATE   BY   NATURE. 

His  will,  understanding,  and  affections  were  pure; 
and  his  faculties  were  exercised  on  proper  objects. 
4.  In  his  power  over  the  rest  of  the  creation. 

Subdue  it  (the  earth)  and  have  dominion  over  it.    Gen.  i. 

28,  29. 
Thou  rnadest  him  to  have  dominion  over  the  works  of  Ihv 

hands,  and  hast  put  all  things  under  his  feet.    Ps.  viii.  6-8. 

3.  What  change  passed  on  Adam  by  the  fall  f 

He  lost  his  likeness  to  God,  his  holiness,  his  happiness, 
and,  in  a  great  measure,  his  dominion  over  the  creatures. 

4.  How  did  our  first  parents  bring  this  misery  on  them- 
selves f 

By  disobeying  the  command  of  God. 

But  of  the  tree  of  knowledge,  etc.  thou  shalt  not  eat.    Gen. 
ii.  17.  V 

Adam's  will  was  left  free  to  choose  either  good  or  evil. 

5.  What  did  this  sin  include  t 

1.  Unbelief.     Gen.  iii.  1-6. 

2.  Pride.  They  wished  to  be  as  gods,  and  to  know 
good  and  evil  for  themselves.     Gen.  iii.  5. 

6.  What  were  the  consequences  to  Adam  ? 
Expulsion  from  Eden,  the  cursing  of  the  ground,  hard 

labor,  and  death.     Gen.  iii.  17,  18,  19. 

7.  Are  wo  involved  in  the  fall? 

Yes.  Adam  was  the  covenant  head  of  the  human 
race.  Had  he  retained  his  original  state,  we  should 
have  been  partakers  of  his  holiness  and  happiness  ;  and 
as  he  corrupted  our  nature,  we  are  born  in  sin,  and  ex- 
posed to  the  misery  which  sin  has  occasioned. 

Every  plant  and  animal  possesses  the  properties  of 

that  from  which  it  is  derived.     Sift  wheat  ever  so  clean, 

still  there  will  be  chaff  in  the  new  grain. 

Adam  begat  a  son  in  his  own  likeness.    Gen.  v.  3. 

That  which  is  born  of  the  flesh  is  flesh.    John  iii.  6. 

By  one  man  sin  entered  into  the  world.    Rom.  v.  12. 

Death  reigned  from  Adam  to  Moses.    Bom.  v.  14. 

By  the  ofFence  of  one,  judgment  came  upon  all.    Rom.  v.  IS. 

By  one  man's  disobedience  many  were  made  sinners.    Rom. 

v.  19. 
In  Adam  all  die.   1  Cor.  xv.  22. 


ON    OUR    STATE    BY    NATURE.  3 

The  Scriptures  always  describe  man  as  a  sinner ;  and 

all  the  types  and  ceremonies  under  the  law  of  Moses 

refer  to  him  as  such. 

The  earth  was  corrupt. and  filled  with  violence.    Gen.  vi.ll. 
The   Lord  looked  down  from  heaven,  to  see  if  there  was 

any  that  did  seek  God— There  is  none  that  doeth  good. 

Ps.  xiv.  2,  3  ;  liii.  2,  3. 
Behold  I  was  shapen  in  iniquity.    Ps.  li.  5. 
The  wicked  are  estranged  lrom  the  womb;  they  go  astray 

as  soon  as  they  be  born  ;  speaking  lies.    Ps.  lviii.  3. 
The  heart  is  deceitful  above  all  things,  etc.    Jer.  xvii.  9. 
Except  a  man  be  born  again,  he  cannot  see  the  kingdom  of 

God.    John  iii.  3. 
All  have  sinned,  and  have  come  short  of  the  glory  of  God. 

Rom.  iii.  23. 
The  carnal  mind  is  enmity  against  God.    Rom.  viii.  7. 
Who  were  dead  in  trespasses  and  sin.    Eph.  ii.  1. 

The  infection  of  sin  is  not  only  universal  but  deep. 
The  hearts  of  all  men  are  fashioned  alike,  and  contain 
within  them  the  seeds  of  the  most  revolting  wickedness. 
However  much  we  may  be  shocked  with  the  crimes 
which  we  see  others  commit,  we  should  assuredly  be 
guilty  of  equal  enormities,  if  we  were  not  prevented  by 
the  restraint  which  God  puts  on  us.  When  Hazael,  the 
prime  minister  of  Benhadad,  king  of  Syria,  was  told  by 
the  prophet  Elisha  of  the  dreadful  cruelties  which  he 
was  on  the  point  of  perpetrating,  he  exclaimed  with 
horror,  "But  what,  is  thy  servant  a  dog  that  he  should 
do  this  great  thing  ?"  2  Kings  viii.  13.  He  nevertheless 
did  all  the  evil  which  was  thus  foretold.  We  are  not 
our  own  keepers.  We  should  beware  of  resolving  in  our 
own  strength,  "I  will  not  do  this  or  that;"  lest  God 
punish  our  pride  by  suffering  us  to  fall  into  the  sins  we 
dread.  Our  prayer  on  such  occasions  should  be,  "Lord ! 
deliver  us  from  evil." 

8.   Wliat  are  the  consequences  of  "being  born  in  sin  ? 

We  are  the  children  of  wrath,  and  are  therefore  by 
nature  exposed  to  misery  here  and  hereafter. 

In  this  life,  we  have  to  endure  sorrow,  sickness,  and 

labor,  aud  have  the  wrath  of  God  abiding  on  us.     John 

iii.  36. 

In  sorrow  shalt  thou  eat  of  it.    Gen.  iii.  17. 

In  the  sweat  of  thy  face  shalt  thou  eat  bivad.    Gen.  iii.  19. 


4  ON    OUR    STATE    BY    NATURE. 

Hereafter,  we  are  in  danger  of  eternal  torments 

The  wicked  shall  be  turned  into  hell.    Ps.  ix.  17. 
The  soul  that  sinneth  it  shall  die.    Ezek.  xviii.  4,  20. 
There  shall  be  weeping  and  gnashing  of  teeth.    Matt.  viii. 

12  ;  xxii.  13;  xxiv.  51;  xxv.  30.    .Luke  xiii.  28. 
Their    worm  dieth  not,  and  their  fire   is  not  quenched. 

Mark  ix.  44,  48.    Isa.  lxvi.  24. 
He  that  believeth  nots  the  wrath  of  God  abideth  on  him. 

John  iii.  18,  36. 
The  wrath  of  God  is  revealed— against  all  ungodliness  and 

all  unrighteousness  of  men.    Rom.  i.  18. 
Treasures t  up  unto  thyself  wrath,  against  the  day  of  wrath, 

etc.    Rom.  ii.  5. 
Who  will  render  to  every  man  according  to  his  deeds. 

Rom.  ii.  6. 
Tribulation  and  anguish  upon  every  soul  that  doeth  evil. 

Rom.  ii.  9. 
The  wages  of  sin  is  death.    Rom.  vi.  23. 
Endured,  with  much  long-suffering,  the  vessels  of  wrath, 

fitted  for  destruction.    Rom.  ix.  22. 
As  many  as  are  under  the  law  are  under  the  curse.    Gal. 

iii.  10. 
Were  by  nature  the  children  of  wrath.    Eph.  ii.  3. 
Sin,  when  it  is  finished,  bringeth  forth  death.    James  i.  15, 
And  said  to  the  mountains  and  rocks,  Fall  on  us,  etc.    Rev. 

vi.  16. 
Whosoever  was  not  found  in  the  book  of  life,  was  cast,  etc. 

Rev.  xx.  15. 
[Sinners]   and  all  liars,  shall  have  their  part  in  the  lake 

which  burnetii  with  fire  and  brimstone.    Rev.  2xi.  8. 

The  punishment  of  the  wicked  in  hell  will  never  be 
at  an  end.  When  they  have  endured  it  for  a  thousand 
ages,  it  will  still  be  the  wrath  to  come.  Matt.  iii.  7. 
Luke  iii.  7.     1  Thess.  i.  10. 

It  is  difficult  to  explain  how  sin  entered  into  the 
creation,  or  why  God  permitted  it  to  deface  and  destroy 
the  works  of  his  hand,  which  he  had  pronounced  very 
good.  This,  however,  is  not  necessary  for  us  to  know. 
The  existence  of  sin  is  beyond  a  doubt,  and  no  con- 
siderate person  can  avoid  feeling  that  it  dwells  within 
him. 

Collect,  1st  Sunday  offer  Trinity. —  Because  through  the 
weakness  of  our  mortal  nature  we  can* do  no  good  thing 
without  thee,  grant  us  the  help  of  thy  grace,  thai,  in 
keeping  thy  commandments  we  may  please  thee  both  in 
will  and  deed. 


CHAPTER  II. 

ON    BAPTISM. 

What  is  your  name?    N.  or  M. 

Why  were  these  letters  N.  and  M.  used  in  this  place  ? 

N  stood  for  Nomen  the  Latin  word  for  Name.  M  was  the 
old  way  of  writing  doable  N  and  stood  for  Nomina,  Names, 
it  apparently  being  supposed  that  more  than  one  would 
answer. 

Why  is  this  name  called  one's  Christian  name  ? 

Because  in  former  times  it  was  given  to  the  child 
■when  it  was  baptized,  and  considered  as  outwardly 
made  a  Christian.  m 

Why  is  so  simple  a  question  asked  as  that  about  your 
name  ? 

To  remind  me  of  the  solemn  fact  that  when  I  re- 
ceived it  1  was  consecrated  to  the  service  of  Christ  my 
Saviour  in  Baptism. 
What  then  is  Baptism  ? 

It  is  an  act  of  dedication  to  God,  also  a  covenant 
admission  into  the  Church  of  Christ. 
Who  gave  you  this  name? 

My  Sponsors  in  Baptism,  wherein  I  was  made  a 
member  of  Christ,  the  child  of  God,  and  an  inheritor 
of  the  kingdom  of  heaven. 

Note. — With  the  true  explanation  of  this 
answer  given  in  the  text  it  teaches  no  error ; 
but  inasmuch  as  the  impression  likely  to  be 
made  is  contrary  to  the  truth,  a  change  in  the 
wording  of  it  is  most  important. 
Do  not  these  words  imply,  and  were  they  not  intended  to 
imply,  what  is  now  •meant  by  hating  a  new  heart, 
and  being  created  in  righteousness  and  true  holiness  ? 

Yes. 

5 


b  ON   BAPTISM. 

But  do  not  the  Holy  Scriptures  teach  us  that  this  change 
is  wrought  by  the  power  of  the  Holy  Ghost  through 
the  instrumentality  of  the  Word  of  God  t 

Yes,  in  Eph.  iv,  23-24 ;  James  i,  18  ;  1  Peter  i,  23. 

'How  then  can  it  be  declared  that  you  were  made  a  mem- 
ber of  Christ,  fyc,  in  Baptism  t 

Because  it  is  pronounced  of  all  upon  their  profession 
of  renouncing  the  world  and  of  faith  in  Christ,  and 
being  baptized,  that  they  are  regenerate,  which  means 
the  same  thing  as  being  a  member  of  Christ,  &c. 

But  when  you  were  Baptized,  did  you  really  either  be- 
lieve or  make  that  profession  ? 

No,  because  too  young  to  understand  it ;  but  being 
supposed  to  make  it  through  my  Sponsors,  and  being 
baptized,  the  regeneration  was  pronounced  accord- 
ingly. 

You  must  remember,  then,  these  two  things — 

1.  That  faith  and  regeneration  are  connected  together 
in  the  Baptismal  Service,  as  also  in  many  plain  pas- 
sages in  God's  word. 

2.  That  you  must  not  think  your  being  pronounced 
in  the  Baptismal  Service  and  Catechism  regenerate, 
and  a  child  of  God,  and  inheritor  of  the  kingdom  of 
heaven,  upon  a  profession  then  supposed  to  be  made, 
now  makes  you  either  ;  unless  you  do  now  believe  in 
Christ,  and  renounce  the  devil  and  all  his  works,  the 
vain  pomp  and  glory  of  the  world,  with  all  covetous  de- 
sires of  the  same,  and  the  sinful  desires  of  the  flesh,  so  as 
not  to  follow  or  be  led  by  them. 


NOTE. 

What  is  commonly  called  "  Baptismal  Regen- 
eration" has  been  long  debated,  and  the  source 


ON    BAPTISM. 


of  many  dangerous  errors.  Numerous  explana- 
tions of  the  Baptismal  Service  have  been  given, 
and  none  to  which  objections  are  not  urged  ;  but 
the  one  given  above  is  believed  not  only  to  be 
most  conformable  to  Scripture,  but  to  the  true 
intention  of  its  authors,  either  as  judged  by  their 
other  writings,  or  the  manifest  requirements  of 
other  parts  of  the  Prayer-Book. 

The  absolute  silence  of  Scripture  as  to  the 
moral  effect  of  Baptism  upon  an  infant  (if  any), 
and  the  consequent  impossibility  of  knowing 
anything,  may  be  taken  as  a  reproof  of  the  nu- 
merous volumes  respecting  it,  which  have  filled 
the  Church  with  speculation  and  controversy, 
without  the  smallest  approach  to  a  settlement  of 
the  question. 

With  respect  to  adult  Baptism,  which  only  is 
directly  mentioned  in  Scripture,  and  from  which 
the  normal  idea  of  the  ordinance  must  be  learned, 
the  notion  of  its  being  efficacious  when  separated 
from  faith  and  obedience,  is  a  Romish  notion,  and 
plainly  contrary  to  Scripture. 

If  Baptism  takes  the  place  of  circumcision, 
which  in  maii3T  respects  illustrates  it,  as  all  admit, 
and  if  in  the  2d  chapter  of  Rom.  25-29,  we  sub- 
stitute Baptism  for  Circumcision  and  Christian 
for  Jew,  it  will  throw  a  flood  of  light  upon  the 
whole  subject,  the  great  value  put  upon  circum- 

2* 


8 


ON    BAPTISM. 


cision  under  the  old  covenant  not  being  forgot- 
ten.    The  passage  will  then  read  as  follows  : — 

"For  circumcision  ve-l  For  baptism  verily 
rily  protiteth,if  thou  keep  profiteth  if  thou  keep  the 
the  law :  but  if  thou  be  a  law ;  but  if  thou  be  a 
breaker  of  the  law,  thy  breaker  of  the  law  thy 
circumcision  is  made  un- baptism  is  made  non- 
baptism  [not  as  a  mat- 
ter of  fact  but  as  to  any 
spiritual  efficacy]. 

Therefore,  if  the  un- 
baptized  keep  the  right- 
eousness of  the  law,  shall 
not  his  non-baptism  be 
counted  for  baptism  ? 


circumcision. 


Therefore,  if  the  un- 
circumcision  keep  the 
righteousness  of  the  law, 
shall  not'  /his  uncircum- 
cision  be  counted  for  cir- 
cumcision ? 

And  shall  not  uncir- 


Ancl  shall  not  non-bap- 
cumcision  which  is  bylfo'sra,  which  is  by  nature, 
nature,  if  it  fulfil  thej if  it  fulfill  the  law,  judge 
law,  judge  thee,  who  by  thee  who  bv  the   letter 


the  letter  and  circumci 
sion  dost  transgress  the 
law? 

For  he  is  not  a  Jew 
which  is  one  outwardly  ; 
neither  is  that  circum- 
cision which  is  outward 
in  the  flesh :  But  he  is 
a  Jew  which  is  one  in- 
wardly :  and  circumci- 
sion is  that  of  the  heart, 
in  the  spirit,  and  not  in 
the  letter ;  whose  praise 


and  baptism  dost  trans- 
gress the  law  ? 

For  he  is  not  a  Chris- 
tian who  is  one  outward- 
ly, neither  is  that  bap 
tism  which  is  outward  in 
the  flesh  ;  but  he  is  a 
Christian  wTho  is  one 
inwardly,  and  baptism 
is  that  of  the  heart  in  the 
spirit  and  not  in  the  let- 
ter, whose  praise  is  not 


is   not   of  men,  but   ofjof  men  but  of  God. 


God.' 


ON    BAPTISM. 


In  confirmation  of  the  foregoing  we  have  the 
plain  declaration  of  St.  Peter  (i.  3,  21)  that 
mere  baptism  does  not  take  away  sin.  "  The 
like  figure  whereunto  even  baptism  doth  also 
now  save  us,  (not  the  putting  away  of 
the  filth  of  the  flesh,  but  the  answer  of 
a  good  conscience  toward  God,)  by  the  resur- 
rection of  Jesus  Christ. 


[The  second  chapter  has  been  prepared  by  the  Editor  of 
this  edition.  The  matter  added  is  in  order  to  a  more  full 
and  explicit  statement  of  a  doctrine  on  which  much  error 
has  been  published  since  the  Author's  day,  but  this 
addition  is  believed  to  be  in  entire  accordance  with  his 
general  views.] 


CHAPTER  III. 


BAPTISM    CONTINUED. 

1.  What  is  implied  in  Baptism  ? 

An  acknowledgment  of  our  defilement  by  sin,  and  of 
the  necessity  of  our  being  washed  from  its  pollution. 
As  children  are  defiled  by  original  sin,  being  born  in 
the  flesh,  they  are  admitted  into  the  outward  Church 
by  the  ordinance  of  baptism,  wherein  they  are  washed 
by  water,  as  a  type  of  that  inward  washing  by  the 
Holy  Ghost,  without  which  they  cannot  be  members  of 
the  true  Church. 

2.  Need  we  be  baptized  more  than  once  ? 

No.  Baptism  is  the  ceremony  whereby  we  obtain 
admission  into  the  visible  Church  of  Christ,  and  need 
not  be  repeated. 

3.  Was  there  any  ceremony  answerable  to  it  among  the 
Jews  ?  «. 

Yes ;   the  rite   of  circumcision,  when  their  children 

were  thus  admitted  into  covenant  with  God,  and  names 

were  given  to  them. 

Isaac's  name  was  given.    Gen.  xxi.  3,  4. 

John  the  Baptist's  name  was  given.    Luke  i.  59. 

Our  Saviour's  name  was  called  Jesus.    Luke  ii.  21. 

In  the  following  text  St.  Paul  is  supposed  to  recognize 

baptism  as  the  antitype  of  Circumcision. 

In  whom  also  ye  are  circumcised  with  the  circumcision 
made  without  hands  in  putting  off  the  body  of  the  sins 
of  the  flesh,  by  the  circumcision  of  Christ :  Buried  with 
him  in  baptism,  wherein  also  ye  are  risen  with  him, 
through  the  faith  of  the  operation  of  God.    Col.  ii.  11, 12. 

4.  In  what  light  is  Baptism  to  be  considered? 
1.  As  a  sign  of  regeneration. 

As  many  of  you  as  have  been  baptized  into  Christ,  have 
put  on  Christ.    Gal.  iii.  27. 

(10) 


ON   BAPTISM.  11 

2.  As  a  seal  of  the  promise  on  God's  part,  of  the  bless- 
ings to  such  as  are  worthily  baptized. 

5.  Is  it  right  to  baptize  children  ? 

Yes :  so  we  infer  from  the  admission  of  Jewish  infants 
to  the  Church  by  circumcision. 

The  Apostles  baptized  whole  households,  which  we 
must  suppose  included  children. 

And  when  she  was  baptized  and  her  household,  etc.    Acts 

xvi.  15. 
And  was  baptized,  he  and  all  his,  straightway.    Acts  xvi. 

33. 

The  child  of  a  believing  parent  is  said  by  St.  Paul  to 
be  holy. 

But  now  are  they  holy.    1  Cor.  vii.  14. 

Not  personal  holiness,  but  an  external  holiness  by 
covenant  relation — as  consecrated  things  are  called  holy. 

Infant  baptism  prevailed  universally  in  the  early  ages 
of  the  Church,  a  circumstance  which  cannot  be  ac- 
counted for  but  by  admitting  its  existence  in  the  times 
of  the  Apostles  with  the  Divine  sanction. 

6.  Who  ordained  Baptism  ? 
Christ  himself. 

Go  ye  therefore  and  teach   all  nations,  baptizing  them. 
Matt,  xxviii.  18,  19. 

7.  Did  our  Lord  himself  Baptize  ? 

No. 

Jesus  himself  baptized  not,  but  his  disciples.    John  iii.  22, 
2d ;.  iv.  1,  2. 

8.  What  is  Baptism  called  in  the  Catechism? 

A  sacrament,  which  we  understand  to  be  "An  out- 
ward and  visible  sign  of  an  inward  and  spiritual 
grace.'1 

9.  What  is  the  outward  visible  sign  or  form  in  baptism? 
"Water;    wherein  the  person   is  baptized   "  In  the 

name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost)' 


12 


ON    BAPTISM. 


10.  WJiy  are  we  baptized  in  the  name  of  the  Father,  Son, 
and  Holy  Ghost? 

To  show  that  we  believe  in,  and  rest  for  salvation  on 
the  work  of  the  Holy  Trinity,  dedicating  ourselves  to 
the  service  of  the  Father  as  our  Creator,  the  Son  as  our 
Redeemer,  and  the  Holy  Ghost  as  our  Sanctifier. 

11.  What  does  water  represent  to  us  ? 

The  cleansing  of  the  soul  from  sin  by  the  blood  of 
Christ,  and  its  renewal  by  the  influence  of  the  Holy 
Ghost. 

12.  "  What  is  the  inward  and  spiritual  grace? 

"A  death  unto  sin,  and  a  new  birth  unto  righteous- 
ness, for  being  by  nature  born  in  sin,  and  the  children 
of  wrath,  we  are  hereby  made  the  children  of  grace." 

"Hereby,"  that  is  by  the  death  unto  sin  and  the  new 
birth  unto  righteousness,  we  become  the  children  of 
grace.* 

13.  What  do  you  mean  by  a  new  birth  unto  righteousness  ? 
Receiving  a  new  and  divine  nature  totally  opposed  to 

the  corrupt  nature  we  derive  from  Adam. 

Except  a  man  be  born  again  he  cannot  see  the  kingdom,  of 

God.    John  iii.  3. 
You  hath  he  quickened  who  were  dead  in  trespasses.    Eph. 

ii.  1. 
And  be  renewed  in  the  spirit  of  your  mind.    Eph.  iv.  23,  24. 
Being  born  again — by  the  word  of  God.    1  Pet.  i.  23. 

14.  Do  all  baptized  persons  partake  of  this  inward  grace? 
No:  for  while  we  believe  that  children  may  receive 

the  Holy  Spirit  in  answer  to  the  prayers  offered  for 
them  at  their  baptism  ;  we  know  that  the  outward  sign 
will  not  profit  those  who  live  and  die  without  the  inward 
grace. 

He  that  believeih  and  is  baptized,  shall  be  saved.    Mark  xvi. 
16. 

Abraham  was  circumcised  after  he  became  a  believer ; 

*  If  it  be  asserted  that  any  from  being  children  of  wrath  are 
made  children  of  grace  by  baptism,  it  does  not  appear  upon 
what  Scriptural  authority  the  assertion  is  made. 


ON   BAPTISM.  13 

Ishmael  was  circumcised,  who  probably  never  believed ; 
and  Isaac  was  thus  initiated  into  the  Church  when  he 
was  only  eight  days  old,  and  of  course  before  he  believed. 
The  belief  here  required  is  a  personal  application  to 
Jesus.  It  is  not  enough  to  confess  him  with  our  mouth, 
but  our  hearts  must  also  be  influenced. 

"With  the  heart  man  believeth  unto  Righteousness.    Rom. 

x.  9. 
Circumcision  is  that  of  the  heart.    Rom.  ii.  25,  29. 
In  Christ  Jesus  neither  circumcision  availeth  any  thing, 

nor  uucircunicision,  but  a  new  creature.    Gal.  vi.  15. 

15.  "  What  is  required  of  persons  to  be  baptized?" 
"Repentance,  whereby  they  forsake  sin:   and  Faith, 

whereby  they  steadfastly  believe  the  promises  of  God 
made  to  them  in  that  Sacrament." 

16.  "Why  then  are  infants  baptized,  when  by  reason  of 
their  tender  age  they  cannot  perform  them? 

"Because  they  promise  them  both,  viz.  repentance 
and  faith,  by  their  sureties,"  (or  sponsors,)  "which 
promise  when  they  come  to  age,  themselves  are  bound 
to  perform." 

[NOTE.] 

Such  is  the  answer  given  in  the  Catechism,  but  no 
Scriptural  authority  is  given  for  baptizing  infants  on  the 
ground  here  assigned. 

Supposing  baptism  to  take  the  place  of  circumcision, 
it  is  a  juster  view  to  regard  the  child  of  the  Christian 
like  the  child  of  a  Jew,  as  being  in  truth  born  a  member 
of  the  Church,  and  under  the  covenant,  and  that  his 
baptism  is  in  virtue  of  his  membership  (i.  e.  the  same 
sort  of  membership  which  the  Jewish  child  had  when 
born,)  and  not  his  membership  or  any  thing  more  than 
the  outward  seal  of  it  in  virtue  of  his  baptism.  The 
Jewish  child  was  born  under  the  covenant  or  in  the 


14  ON   BAPTISM. 

covenant,  and  was  entitled  to  its  seal,  which  was  circum- 
cision. 

In  this  view  the  children  of  unbelievers  can  only  be 
made  members  of  the  Church  by  baptism,  as  proselytes 
from  among  the  heathen  were  made  members  of  the 
Jewish  Church  by  circumcision,  and  in  such  cases  it  is 
said  that  Jews  (that  is  those  already  members  of  the 
Church,)  stood  for  them  very  much  as  our  sponsors  in 
baptism  do  now,  and  hence  it  is  argued  that  only  the 
children  of  members  of  the  Church  are  entitled  to  bap- 
tism, and  that  when,  as  in  the  case  of  Jewish  proselytes, 
others  are  made  outwardly  members  through  the  medium 
of  sponsors,  those  sponsors  must,  as  required  by  the 
Canon  of  the  Church  of  England,  be  members  of  the 
Church. 

II.  In  the  address  to  the  sponsors  the  word  "vow" 
occurs.  On  the  Christian  expediency  of  vows  as  used 
in  the  'Old  Testament,  and  properly  so  called,  see  a  val- 
uable note  of  Dr.  Bedell  in  his  edition  of  Bickersteth  on 
the  Lord's  Supper,  p.  175. 

Taken  in  the  sense  of  simple  promises  or  resolutions, 
they  are  of  course  proper,  but  when  attended  with  im- 
precatory oaths,  either  written,  verbal,  or  mental,  they 
are  without  New  Testament  approval,  and  likely  to  be- 
come a  snare  to  conscience. 

It  is  not  uncommon  to  hear  of  "  ordination  vows,"  but 
that  word  does  not  occur  in  the  Ordination  Service ;  and 
there  is  literally  no  such  thing  as  ordination  "vows." 


For  the  grounds  on  which  children  when  baptized  are 
declared  to  be  members  of  Christ,  children  of  God,  and 
inheritors  of  the  Kingdom  of  Heaven,  see  preceding 
chapter. 


CHAPTER  IT. 

ON  REPENTANCE. 

1.   Tou  say  that  Repentance  and  Faith  are  required  of 

all  iclio  are  baptized:     What  is  Repentance? 

Repentance,  strictly  speaking,  is  a  turning  from  sin. 

Sorrow  for  sin,  on  account  of  its  own  evil  nature,  is 
the  cause  which  produces  this  turning,  and  a  new  life 
is  the  effect  or  result  of  it.  That  sorrow  for  having 
done  wrong,  which  is  occasioned  merely  by  the  fear  of 
punishment,  is  not  true  repentance.  A  malefactor, 
who  is  about  to  be  executed,  may  be  very  sorry  that  he 
has  forfeited  his  life  by  his  crimes ;  and  a  bad  man,  on 
his  death-bed,  may  be  very  sorry  that  he  is  to  be  sent 
to  everlasting  torment:  and  yet,  if  an  opportunity  were 
afforded  them,  both  would  return  to  their  old  sins,  and 
their  sorrow  would  last  no  longer  than  their  danger. 
Real  penitents  are  very  frequent  and  particular  in 
making  confessions  of  their  secret  sins  to  God,  and  do 
not  content  themselves  with  talking  much  of  their  own 
baseness  and  unworthiness,  and  of  their  good  intentions, 
but  really  forsake  sin,  and  "bring  forth  fruits  meet  for 
repentance." 

The  progress  of  true  repentance  is  admirably  illus- 
trated by  the  parable  of  the  Prodigal  Son.  It  begins 
with  reflection:  this  leads  to  self  examination;  self- 
examination  leads  to  conviction  ;  conviction  to  sorrow  ; 
then  follows  faith  in  his  father,  and  as  soon  as  this 
takes  place,  he  repents  or  turns  to  his  father,  after 
which,  he  hated  and  loathed  his  former  character. 

To  constitute  such  a  repentance,  there  must  be  a 
desire  of  mercy  and  deliverance ;  an  actual  application 
for  it  in  retirement,  by  groanings  which  cannot  be 
uttered ;  a  ceasing  to  do  evil,  and  a  learning  to  do  well; 
an  abounding  in  the  work  of  the  Lord,  and  an  active 
desire  to  advance  his  glory. 

The  word  of  God  informs  us  (2  Cor.  vii.  10)  that  godly 

(15) 


16 


ON    REPENTANCE. 


sorrow  worketh  repentance  to  salvation,  not  to  be  re- 
pented of;  but  the  sorrow  of  the  world  worketh  death; 
and  we  have  examples  of  the  effects  produced  by  both 
kinds,  that  we  may  examine  ourselves,  and  know  to 
which  class  our  sorrow,  when  we  have  done  wrong, 
belongs. 

Examples  of  what  is  called  "  the  Sorrow  of  the  World."' 

Cain.    Gen.  iv.  13, 14.  (Saul.    1  Sam.  xv.  30. 

Esau.  Gen.xxviii.34.Heb.xii.17.  Ahab.    1  Kings  xxi.  25.  29. 
Pharaoh.    Exod.  x.  16.  I  Judas.    Matt,  xxvii.  3. 

Examples  of  true  Repentance. 


Prodigal  Son.  Luke  xv.12.18. 
Zaccheus.    Luke  xix.  8. 
Peter   went   out   and    wept 

bitterly.    Luke  xxii.  62. 
Thief  on  the  cross.      Luke 

xxiii.  40-43. 


Job.    Job  xlii.  6. 
Manasseh.    2  Chron.  xxxiii.  13. 
David.    Ps.  xxxii.  3-5;  li. 
Ephraim.    Jer.  xxxi.  18. 
Woman    who   was   a   sinner. 
Luke  vii.  37,  46. 

2.  What  is  the  state  of  mind  of  a  penitent  ? 

Turn  thou  me,  and  I  shall  be  turned.    Jer.  xxxi.  18. 

And  ye  shall  loathe  yourselves— for  all  your  evil.    Ezek. 

xx.  43  ;  xxxvi.  31. 
They  shall  look  on  me  whom  they  pierced,  and  mourn. 

Zech.  xii.  10. 

3.  Why  is  repentance  necessary  for  all  men  f 

1.  Because  all  have  sinned. 

There  is  not  a  just  man  upon  earth,  that  sinneth  not. 

Eccl.  vii.  20. 
All  have  sinned,  and  come  short  of  the  glory  of  God.    Rom. 

iii.  23. 
If   we  say  that  we  have  no  sin,  we  deceive   ourselves. 

1  John  i.  8. 

2.  Because  God  commands  it. 

Eepent,  and  turn  yourselves  from  all  your  transgressions. 

Ezek.  xiv.  6;  xviii.  30. 
Repent  ye,  and  believe  the  gospel.    Mark.  i.  15. 
They  went  out,  and  preached  that  men  should  repent. 

Mark  vi.  12. 
That  repentance  and  remission  of  sins  should  be  preached. 

Luke  xxiv.  47. 
Eepent  and  be  baptized,  every  one  of  you.    Acts  ii.  38. 
Repent,  therefore,  that  your  sins  may  be  blotted  out.    Acts 

iii.  19. 
God  commandeth  all  men  everywhere  to  repent.    Acts  xvii. 

30. 

3.  Because  the  mind  must  be  prepared  for  pardon  by 


ON    REPENTANCE.  17 

repentance,  and  -without  there  can  be  no  meetness  for 
heaven. 

Except  ye  repent,  ye  shall  all  likewise  perish.  Luke  xiii. 
3,  5. 

4.  Can  a  man,  of  himself,  truly  repent  ? 

No:  repentance  is  the  gift  of  God,  the  purchase  of 
Christ,  and  the  work  of  the  Spirit. 

I  came  not  to  call  the  righteous  but  sinners  to  repentance. 
Matt.  ix.  13. 

Then  hath  God.  also  to  the  Gentiles  granted  repentance 
unto  life.    Acts  xi.  18. 

If  God  peradventure  will  give  them  repentance.  2  Tim.  ii. 
25. 

The  goodness  of  God  leadeth  thee  to  repentance.    Rom.ii.l. 

Not  willing  that  any  should  perish,  hut  that  all  should 
come  to  repentance.    2  Pet.  iii.  9. 

5.  Wliat  promises  are  made  to  penitent  sinners  ? 

If  thou  shalt  return  unto  the  Lord — then  he  will  haye  com- 
passion on  thee.     Deut.  xxx.  2, 3, 

If  my  people  shall  humble  themselves— then  will  I  forgive 
their  sin.    2  Chron.  vii.  14. 

Whoso  conffsseth  and  forsaketh  his  sins  shall  find  mercy 
Prov.  xxviii.  13. 

Let  the  wicked  forsake  his  way— and  return  unto  the  Lord, 
and  he  will  have  mercy  on  him — and  abundantly  pardon 
him.    Isa.  lv.  7. 

If  we  confess  our  sins,  he  is  faithful  and  just  to  forgive  us 
our  sins.    1  John  i.  9. 

6.  What  is  the  chief  means  by  which  repentance  is 
produced? 

A  view  of  a  crucified  Saviour.  The  penitent,  looking 
at  the  cross  of  Christ,  sees  himself  a  sinner,  and  mourns 
over  those  sins  which  crucified  the  Lord  of  life. 

Unless  we  feel  something  of  this,  we  are  not  real 
Christians.  The  only  entrance  to  the  way  which  leads 
to  eternal  life,  is  by  this  godly  sorrow  and  heartfelt 


18  ON    REPENTANCE. 

repentance.     The  passage  is  very  difficult,  and  we  must 
strive  to  enter  in  at  the  strait  gate. 

Notwithstanding  the  necessity  and  benefit  of  repent- 
ance, we  must  remember  that  it  does  not  atone  for  sin. 

7.  How  are  we  to  obtain  repentance? 

By  meditating  upon  the  nature  and  the  evil  of  sin, 
and  its  effects,  as  seen  in  the  everlasting  punishment  to 
which  it  leads,  and  especially  as  seen  in  the  cross  of 
Christ.  Compare  it  also  with  God's  holy  and  righteous 
law,  and  let  the  whole  exercise  be  accompanied  by 
earnest  prayer. 

Prayers  for  repentance,  in  the  Liturgy. 

Collect,  Ash-  Wednesday. — Create  and  make  in  us  new 
and  contrite  hearts. 

Absolution. — Let  us  beseech  him  to  grant  us  true  re- 
pentance. 

Litany. — That  it  may  please  thee  to  give  us  true  re- 
pentance. 

How  necessary  is  it  for  those  who  have  not  already 
repented,  to  set  about  the  important  work  immediately  ! 
Do  not  trifle  with  God.  Difficulties  will  increase  with 
age. 


CHAPTER  Y. 

ON    FAITH    AND    JUSTIFICATION. 

1.  What  is  Faith  f 

The  word  faith  is  used  in  two  senses  in  Scripture. 
1st.  in  the  sense  of  a  mere  belief,  such  as  devils  have  in 
the  existence  of  God,  or  that  which  St.  James  calls  a 
dead  faith,  which  does  not  produce  good  works,  but  in 
the  2d  sense  (in  which  it  is  almost  invariably  used  in 
Scripture)  Faith  is  an  affectionate  confidence  in  the 
word  of  God.  Head  and  heart,  knowledge  and  love, 
both  combine  in  the  exercise  of  faith.  Faith  knows  the 
truth,  believes  it,  loves  it.  St.  Paul's  definition  of  it  in 
Heb.  xi.  1,  reads  thus  in  the  corrected  translation. 
"Faith  is  the  confidence  of  things  hoped  for,  and  the 
conviction  of  things  not  seen,"  and  the  numerous  ex- 
amples which  he  gives  all  accord  with  this  definition. 
Its  principal  exercise  now  is  with  respect  to  the  way  of 
Salvation,  and  its  principal  object,  the  Lord  Jesus  Christ. 

2.  As    it    respects    "knowledge,   is  faith    warranted 
beyond  our  knowledge? 

Yes.     Oft-times  from  our  general  knowledge  of  God's 
character.     Thus   Abraham   trusted  when  commanded 
to  slay  his  son.     Gen.  xxii.  10. 
Though  he  slay  me,  yet  will  1  trust  in  him.    Job  xiii.  15. 

See  also  the  case  of  the  Canaanitish  woman.  Matt, 
xv.  28,  and  blind  Bartimeus.  Mark  x.  52.  Through  what 
they  knew  of  Christ's  healing  others,  they  trusted  in 
Him  to  heal  them,  though  they  knew  not  how. 

3.  7s  faith  the  grace  or  exercise  of  the  mind   and 
heart  on  which  salvation  depends? 

It  is. 

Tliy  faith  hath  saved  thee.    Luke  xviii.  42. 
Thy  faith  bath  made  thee  whole.    Mark  v.  34. 
Believe  on  the  Lord  Jesus  Chriot,  and  thou  shalt  be  saved. 
Acts.  xvi.  31. 

(19) 


20  ON    FAITH    AND    JUSTIFICATION. 

Te  are  the  children  of  God  by  faith  in  Christ  Jesus,    Gal. 
iii.  26. 

No  other  grace  is  thus  singled  out. 

4.  Why  is  it  that  faith  is  thus  spoken  of  as  the  grace 
which  brings  the  soul  into  a  state  of  salvation  ? 
Because  it  is  that  exercise  of  the  soul  which  accepts 

and  relies  on  the  righteousness  of  Christ  which  atones 
for  sin. 

5.  St.  Paul  says  Rom.  iii,  that  we  are  justified  by 
faith.      Whac  does' 'justified"  here  mean? 

It  means  accounted  or  reckoned  just  or  righteous,  not 
actually  made  so,  but  the  person  justified  is  not  only 
uncondemned  but  taken  and  treated  as  though  perfectly 
righteous. 

An  angel  is  so  treated.  Why?  Because  he  is 
righteous  in  himself. 

A  man  is  so  accounted  and  treated.  Why?  Because 
he  is  righteous  in  himself?  No,  but  on  account  of 
Christ's  righteousness,  which  through  faith  is  accounted 
or  imputed  to  him;  not  transferred,  but  imputed,  as 
David  speaks  of  the  blessedness  of  the  man  to  whom 
God  imputeth  righteousness  without  works.  And  when 
it  is  said  that  faith  is  accounted  or  imputed  for 
righteousness,  it  means  not  the  faith  itself,  which  in 
that  view  would  be  a  work,  but  the  object  which  faith 
embraces,  i.  e.  the  righteousness  of  Christ. 

'  "Abraham  believed  God,  and  it"  (i.  e.  this  belief  or 
faith)  "was  counted  to  him  for  righteousness."  Gal. 
iii.  6.  But  this  faith  of  Abraham  looked  forward  to 
the  promised  Messiah,  as  our  faith  looks  back  to  him. 

6.  WJien  then  St.  Paul  so  repeatedly  affirms  in  Rom. 
3  and  4,  that  we  are  justified  by  faith  without 
loorks  or  the  deeds  of  the  law,  does   he  mean  that 

faith  is  the  absolute  cause  of  our  justification? 

No;  but  the  instrumental  cause,  for  as  we  have  seen, 
Christ's  righteousness  is  the  absolute  and  meritorious 
cause,  and  faith,  the  instrument  or  organ  of  the  mind, 


ON    FAITH    AND    JUSTIFICATION.  21 

-which  from  its  very  nature  lays  hold  of  and  relies  on  it 
for  salvation. 

As  when  Christ  said  to  the  blind  man  "thy  faith  hath 
saved  thee/'  he  meant  only  instrumentally,  as  bringing 
him  to  rely  on  Christ's  power,  which  was  the  real  thing 
that  opened  his  eyes. 

So  we  see  that  baptism  is  not  the  instrumental  cause 
of  justification,  as  the  Church  of  Rome  teaches. 

7.  Do  people  always  know  whether  they  have  faith? 
St.    Paul   says   2    Cor.    xiii.    5,  examine   yourselves, 

whether  ye  be  in  the  faith,  from  which  it  appears  that 
in  some  cases,  at  least,  the  knowledge  of  our  being  in 
the  faith  depends  upon  examination. 

8.  What  are  the  evidences  or  proofs  of  faith? 

1.  Love.     Faith  works  by  love.     Gal.  v.  6. 

2.  Good  works.     See  James  ii.  18. 

9.  Have  men  power  to  exercise  this  faith? 
Not  in  themselves. 

Faith  is  the  gift  of  God.    Eph.  ii.  8. 

But  when  we  see  the  commands  of  God,  to  believe  on 
his  Son,  Acts  xvi.  31;  1  John  iii.  23,  we  must  believe 
that  God  gives  his  grace  to  those  who  seek  for  it,  which 
will  enable  them  to  believe  with  the  heart  unto  right- 
eousness. 

10.  What  are  some  of  the  means  of  faith  ? 

1.  Hearing  the  word. 

Faith  cometh  by  hearing.    Rom.  x.  17. 

2.  Prayer. 

Looking  unto  Jesus  the  author  and  finisher  of  our  faith. 
Heb.  xii.  2. 

11.  WJiat  will  be  the  consequence  of  not  believing? 

He  that  believeth  not  shall  be  damned.    Mark  xvi.  16. 
The  unbelieving  shall  have  their  part  in  the  lake  which 
burneth  with  fire  and  brimstone.    Kev.  xxi.  8. 

Note. — This  chapter  which  has  been  prepared  by  the 
Editor,  is  believed  to  contain  the  substance  of  what  is 
taught  in  Scripture  respecting  faith  and  justification,  in  as 


22  ON    FAITH    AND    JUSTIFICATION. 

perspicuous  a  form  as  was  practicable  in  so  brief.a  space. 
There  is,  however,  what  is  called  the  "faith  of  miracles,'' 
which  existed  for  a  time;  that  is,  such  a  belief  in  the  power 
of  Christ  as  enabled  those  who  exercised  it  to  work 
miracles,  even  though  they  had  not  a  saving  faith,  or  were 
true  Christians.  St.  Paul  contemplates  this  possibility 
when  in  1  Cor.  13,  he  supposes  a  faith  which  could  remove 
mountains,  and  yet  love  is  not  felt.  And  some  are  repre- 
sented as  saying  to  Christ  on  the  day  of  judgment,  Have 
we  not  cast  out  devils,  etc.,  in  thy  name,  which  is  not 
denied,  but  Christ  answers,  that  he  never  knew  them.i.  e. 
as  his  children,  and  we  know  that  wicked  Balaam  gave  a 
true  prophecy. 


ART.  XI.  ON    THE   JUSTIFICATION   OF    MAN. 

"We  are  accounted  righteous  before  God,  only  for  the 
merit  of  our  Lord  and  Saviour  Jesus  Christ,  by  faith, 
and  not  for  our  own  works  or  deservings.  Wherefore 
that  we  are  justified  by  faith  only,  is  a  most  wholesome 
doctrine,  and  very  full  of  comfort,  as  more  largely  is 
expressed  in  the  Homily  of  Justification."  The  doc- 
trine of  justification  by  faith  only  is  here  so  clearly 
delivered,  and  so  positively  asserted,  that  one  would 
think  nothing  but  corrupt  nature,  an  evil  heart  of  un- 
belief, prejudice,  or  worldly  interest,  could  incline  men 
to  understand  this  article  in  any  other  sense,  or  constrain 
them  to  put  a  double  meaning  upon  it.  Our  reformers 
here  call  it  a  wholesome  doctrine,  and  very  full  of 
comfort;  and  all  who  experience  it,  find  it  so;  although 
those  who  do  not  experience  it,  do  not  know  either  the 
wholesomeness  or  comfort  of  it.  Many  people  have  the 
doctrine  of  justification  by  faith  in  their  heads,  but  yet 
are  very  miserable  for  want  of  having  it  in  their  hearts. 

ART.  XII.  OF    GOOD   WORKS. 

Albeit  that  Good  Works,  which  are  the  fruits  of  Faith, 
and  follow  after  Justification,  cannot  put  away  our  sins, 
and  endure  the  severity  of  God's  judgment;  yet  are  they 
pleasing  and  acceptable  to  God  in  Christ,  and  do  spring 
out  necessarily  of  a  true  and  lively  Faith;  insomuch 
that  by  them  a  lively  Faith  may  be  as  evidently  known 
as  a  tree  discerned  by  its  fruit. 


ON  THE  PROMISES  MADE  AT  BAPTISM.  23 

ART.  XIII.  OF    WORKS    BEFORE    JUSTIFICATION. 

Works  done  before  the  grace  of  Christ,  and  the 
inspiration  of  his  Spirit,  are  not  pleasant  to  God,  for- 
asmuch as  they  spring  not  of  faith  in  Jesus  Christ; 
neither  do  they  make  men  meet  to  receive  grace,  or  (as 
the  School-authors  say)  deserve  grace  of  congruity:  yea, 
rather,  for  that  they  are  not  done  as  God  hath  willed 
and  commanded  them  to  be  done,  we  doubt  not  but 
they  have  the  nature  of  sin. 

The  reader  is  particularly  referred  to  the  Homily  on 
Faith. 


CHAPTER  VI, 

ON  THE  PROMISES  MADE  AT  BAPTISM. 

1.  What  did  your  Sponsors  for  you  at  your  Baptism  ? 

"  They  did  promise  and  vow  three  things  in  my 
name  :  First,  that  I  should  renounce  the  devil  and  all 
his  works,  the  pomps  and  vanity  of  this  wicked  world, 
and  all  the  sinful  lusts  of  the  flesh.  Secondly,  that  I 
should  believe  all  the  articles  of  the  Christian  Faith. 
And,  thirdly,  that  I  should  keep  God's  holy  will  and 
commandments,  and  walk  in  the  same  all  the  days  of 
my  life." 

2.  What  is  meant  by  the  devil  ? 

An  evil  spirit,  the  prince  of  the  fallen  angels.  He  is 
the  implacable  enemy  of  the  whole  human  race,  and 
especially  of  believers,  whose  ruin  and  misery  he  is 
always  aiming  to  effect.  He  occasioned  the  fall  of  our 
first  parents,  seducing  Eve,  by  a  lie,  to  take  of  the  for- 
bidden fruit.     2  Cor.  xi.  3. 


24         OF  THE  PROMISES  MADE  AT  BAPTISM. 

He  is  mentioned  in  Scripture  under  various  names  : 
among  others — 
Satan,      (i.e.    Adversary     or  Ruler  of  the  darkness  of  this 


Accuser.)    Job    i.  6.     Zech. 
iii.  1. 
Prince  of  this  world.     John 
xii.  31  ;  xiv.  30. 


world.    Eph.  vi  12. 
God  of  this  world.  2  Cor.  iv.  4. 
Apollyon,     (the    Destroyer.) 

Rev.  is.  11. 


Surely  then  we  have  great  cause  to  pray  against  sub- 
tlety and  power  as  in  the  Liturgy. 

From  the  crafts  and  assaults  of  the  devil.    From  all  the 

deceits  of  the  world,  the  flesh,  and  the  devil,  Good  Lord 

deliver  ns. 
That  those  evils  which  the  craft  and  subtlety  of  the  devil 

or  man  worketh  against  us,  be  brought  to  naught. 
Grant  thy  people  grace  to  withstand  the  temptations  of 

the  world,  the  flesh,  and  the  devil. 

3.    What  are  the  works  of  the  devil  ? 

Whatever  is  sinful,  and  contrary  to  the  will  of  God, 
as  lying,  swearing,  sabbath-breaking,  envyings,  con- 
tentions, theft,  murder,  uncleanness,  hatred,  drunken- 
ness, &c.     Gal.  .v.  19 — 21. 

He  blinds  the  eyes  of  those  that  believe  not.    2  Cor.  iv.  4. 

He  keeps  men  from  seeking  salvation. 

He  sows  tares  with  the  good  seed.    Matt.  xiii.  39. 

He  catches  the  word  out  of  the  heart.    Matt.  xiii.  19. 

Luke  viii.  12. 
He  leads  men  captive  at  his  will.    2  Tim.  ii.  26. 

He  tempts  men  to  apostasy. 

He  put  into  the  heart  of  Judas  to  betray  his  Lord.    John 

xiii.  2, 27. 
He  filled  the  heart  of  Ananias  to  lie.    Acts  v.  3. 

We  are  warned  to  be  on  our  guard,  and  to  resist  his 

attacks, 

Neither  give  place  to  the  devil.    Eph.  iv.  27. 

Put  on  the  whole  armour  of  God,  that  you  may  stand 

against  the  wiles  of  the  devil.    Eph.  vi.  11. 
Resist  the  devil,  and  he  will  flee  from  you.    James  iv.  7, 
Be  sober,  be  vigilant,  because  of  your   adversary   the 

devil.    1  Pet.  v.  8. 
Whom  resist,  steadfast  in  the  faith.    1  Pet.  v.  9. 

Recollect,  that  Satan  is  often  transformed  into  an 
angel  of  light,  in  order  to  deceive.  2  Cor.  xi.  14.  Be- 
ware then  how  you  attempt  to  refute  his  suggestions  by 
your  own  weak  and  unassisted  reason.     Hold  no  parley 


ON  THE  PROMISES  MADE  AT  BAPTISM.  25 

with  him,  but  say,  "  Get  thee  behind  me,  Satan  :"  and 

hide  the  word  of  God  in  your  heart  as  Jesus  did,  that 

you  may  be  able  at  once  to  put  him  to  silence  with  "  It 

is  written." 

The  Son  of  God  was  manifested  that  he  might  destroy 
the  works  of  the  devil.    1  John  iii.  8. 

4.  Are  there  any  who  in  these  later  days  toish  to  deny 
the  existence  of  any  Devil  or  evil  Spirits? 

Yes :  it  is  the  usual  beginning  of  modern  infidelity 
or  rationalism,  as  it  is  called,  to  deny  that  there  is  any 
devil :  whereas  it  is  plain  from  the  texts  quoted  above 
that  we  have  as  distinct  proof  from  Scripture  of  the 
existence  of  a  personal  Devil  as  of.  the  existence  of  a 
personal  God. 

5.  What  is  meant  by  pomps  and  vanity  ? 

By  pomps  are  meant  the  pride  of  life  ;  all  ostenta- 
tious display  of  greatness  and  riches  ;  the  worldly  am- 
bition and  distinction  which  seeks  the  "praise  of  men," 
and  not  "  the  honour  which  cometh  from  God  only  ;" 
and  such  worldly  objects  in  general  as  captivate  the 
heart,  and  withdraw  it  from  God. 

Vanities  consist  of  empty  pleasures  and  amusements, 
finery  in  dress,  and  frivolous  occupations. 

These  we  must  renounce /  we  must  not  only  forsake 
them  outwardly  in  our  life  and  conversation,  but  resist 
them  inwardly  in  our  thoughts  and  desires. 

6.  Are  not  the  theatre,  and  balls,  and  most  of  the  dances 
as  now  conducted,  to  be  numbered  with  the  things  re- 
nounced in  Baptism  ? 

Tes  :  manifestly  these  are  among  the  works  of  the 
flesh,  on  which  specific  instruction  and  warning  ought 
to  be  given  by  all  pastors  and  teachers  who  would  be 
free  from  the  blood  of  souls  * 

*  Vide.  A  Little  Tiling  Great  :  "May  I  go  to  the  theatre  ?" 
'•MayJ  go  to  the  ball,"  and  "Baptismal  vows  ami  worldly 
amusements."  By  Bishop  Meade.  Published  by  the 
Evangelical  Knowledge  Society. 

Do  not  fail  to  procure  and  read  these  works  carefully,  if 
you  really  doubt  about  tbe  s-infulness  of  these  things  and 
desire  to'know  the  truth  in  order  to  salvation. 


26         ON  THE  PROMISES  MADE  AT  BAPTISM. 

7.  How  do  you  show  the  necessity  of  abstaining  from 
these  things  ? 

Have  no  fellowship  with  the  unfruitful  works  of  dark- 
ness.   Eph.  v.  11. 

Let  every  one  that  nameth  the  name  of  Christ  depart 
from  iniquity.    2  Tim.  ii.  19. 

Abstain  from  all  a   pearance  of  Evil.    1  Thess.  v.  22 

Be  not  confirmed  to  this  world.   Rom.  xii.  2. 

Love  not  the  world,  neither  the  things  of  the  world.  1 
John  ii.  15. 

If  the  things  named  above  be  not  "of  the  world"  in 
the  sense  of  the  text,  and  also  of  its  "pomps  and  vani- 
ties," it  will  be  difficult  if  not  impossible  to  tell  what  is. 


CHAPTER  VII. 


ON  PROMISES  MADE  AT  BAPTISM,  CONTINUED. 

1.  Why  do  we  say  "this  wicked  world?" 
Because  as  unconverted, 

The  whole  world  lieth  in  wickedness.  1  John  v.  19. 

2.  What  are  the  ' 4  sinful  lusts  of  the  flesh  V ' 

The  whole  corrupt  nature,  with  all  evil  tempers,  dis- 
positions, thoughts,  and  desires. 

When  lust  hath  conceived,  it  bringeth  forth  sin.    James 

i.  15. 
Abstain  from  fleshly  lusts,  which  war  against  the  soul.    1 

Pet.  ii.  11. 
The  lust  of  the  flesh,  the  lust  of  the  ey«,  and  the  pride  of 

life,  are  not  of  the  Father.    1  John  ii.  16. 
They  that  are  Christ's  have  crucified  the  flesh,  with  the 

affections  and  lusts.    Gal.  v.  24. 
That  he  should  no  longer  live  in  the  flesh  to  the  lusts  of 

men,  but  to  the  will  of  God.    1  Pet.  iv.  2. 

3.  What  was  the  second  thing  your  Sponsors  promised 
for  you  ? 

That  I  should  believe  all  the  Articles  of  the  Christian 
faith. 


ON  THE  PROMISES  MADE  AT  BAPTISM.  27 

True  faith  has  been  described,  and  its  necessity  shown. 

See  Chap.  V. 

He  that  believeth  not  shall  be  damned.   Mark  xvi.  16. 
"Without  faith  it  is  impossible  to  please  God.    Heb.  xi.  6. 

4.  What  was  the  third  thing  yo.ur  Sponsors  promised  for 
you? 

That  I  should  keep  God's  holy  will  and  command- 
ments, and  walk  in  the  same  all  the  days  of  my  life. 

5.  Where  is  God's  holy  will  summed  up? 
In  the  ten  commandments. 

Not  everyone  that  saith  unto  me  Lord,  Lord,  &c,  but  he 
that  doeth  the  will  of  my  Father  who  is  in  heaven.  Matt, 
vii.  21. 

If  thou  wilt  enter  into  life  keep  the  commandments.  Matt. 
xix.  J  7. 

6.  Sow  long  is  this  obedience  required  ? 

All  the  days  of  my  life.     Not  only  in  our  childhood, 

when  we  are  subject  to  our  parents,  masters,  and  teachers, 

but  when  we  are  grown  up,  and  no  longer  under  their 

control. 

Might  serve  him  in  holiness  and  righteousness  all  the  days 
of  our  life.    Luke  i.  75. 

7.  "Dost  thou  not  think  that  thou  art  bound  to  believe, 
and  to  do  as  they  have  promised  for  thee?" 

"  Yes,  verily ;  and  by  God's  help  so  I  will :  and  I 
heartily  thank  our  heavenly  Father,  that  he  hath  called 
me  to  this  state  of  salvation,  through  Jesus  Christ  our 
Saviour.  And  I  pray  unto  God  to  give  me  His  grace, 
that  I  may  continue  in  the  same  unto  my  life's  end/' 

This  supposition  of  being  in  a  "  state  of  salvation" 
goes  upon  the  supposition  that  all  has  been  said  and 
done  in  sincerity  and  truth. 

8.  Why  are  you  bound  to  believe  and  to  do  these  things  ? 

Because  God  commands  it  of  me  as  my  duty,  to  which 
duty  my  Sponsors  committed  me  for  my  good. 

9.  Are  not  all  bound  to  believe  and  to  do  these  things, 
whether  baptized  or  not? 

>     They  are.     But  our  Saviour  tells  us  it  will  be  more 


28  ON  THE  PROMISES  MADE  AT  BAPTISM. 

tolerable  for  Sodom  and  Gomorrah  in  the  day  of  judg- 
ment than  for  those  who  have  had  greater  privileges  and 
abused  them. 

10.  Are  you  able  to  believe  and  do  these  things  of  your- 
self? 

No. 

Without  me  ye  can  do  nothing.    John  xv.  5. 

God  worketh  in  you  both  to  will  and  to  do.    Phil.  ii.  13. 

From  Him  "all  holy  desires,  all  good  counsels,  and 
all  just  works,  do  proceed/' — 2d  Collect  Evening  Prayer. 

His  help  is  to  be  had  by  prayer,  and  the  grace  which 
he  communicates  is  abundantly  sufficient. 

11.  Will  he  give  us  his  grace  in  apsicer  to  prayer? 
Yes. 


Ask,  and  it  shall  he  given  you.    Matt.  vii.  7. 
Whatsover  ye  ask  in  prayer,  believing,  ye  shall  receive. 
Matt.  xxi.  22. 

12.  In  what  does  salvation  consist? 

In  being  saved  from  the  love,  practice,  and  dominion 
of  sin,  and  from  hell,  the  punishment  of  sin  :  and  in  be- 
ing restored  to  the  favour  of  God,  and  fitted  for  the  en- 
joyment of  eternal  life. 

13.  Who  are  called  to  this  salvation? 
Every  one. 

Look  unto  me  and  be  ye  saved,  all  the  ends  of  the  earth. 

Isa.  xlv.  22. 
Ho,  everv  one  that  thirsteth,  come  ye  to  the  waters.    Isa. 

lv.  1. 
Come  unto  me,  all  ye  that  labor  and  are  heavy  laden.  Matt. 

xi.  28. 
If  any  man  thirst  let  him  come  unto  me,  and  drink.    John 

vii.  47. 
Let  him  that  isathirst,  come.    And  whosoever  will,  let  him 

take  the  water  of  life  freely.    Rev.  xxii.  17. 

14.  Who  calls  us  ? 

Our  heavenly  Father. 

Be  not  like  the  deaf  adder,  (Ps.  lviii.  4,)  thatstoppeth 
her  ear  ;  nor  like  those,  (Matt.  xxii.  3,)  who,  when  in- 
vited, would  not  come  ;  but  say  rather,  "  Speak,  for  thy 
servant  heareth  ;"  and  when  bid  to  follow  Christ,  like 
Matthew,  rise  and  follow  him.     There  is  yet  room.     0 


OX    THE    CREED.  29 

delay  not  till  the  door  of  mercy  is  closed  on  you  for- 
ever ! 

This  is  a  holy  calling. 
Who  has  called  119  with  a  holy  calling.    2  Tim.  i.  9. 

We  are  "called  to  this  slate  of  salvation  through 
Jesus  Christ  our  Saviour."     lie  opened  the  way  for 
the  salvation  of  sinners,  by  the  sacrifice  of  himself. 
Who  gave  himself  a  ransom  for  all.    1  Tim.  ii.  6. 

0,  how  precious  should  he  then  be !  You  say,  "  / 
heartily  thankour  heavenly  Father,  that  he  hath  called 
me  to  this  state  of  salvation."  You  have  indeed  rea- 
son for  the  deepest  gratitude.  Contrast  your  condition 
with  that  of  millions  aground  you.  Consider  the  Heathen, 
living  without  hope  and  without  God  in  the  world,  (Eph. 
ii.  12,)  while  you  have  Bibles  and  instructors,  and  all 
those  means  of  grace  which  are  able  to  make  you  wise 
unto  eternal  life.  Show  forth  then  the  praise  of  Him  who 
hath  thus  ^]es|||d  you,  "  not  only  with  your  lips,  but  in 
your  lives,  by  giving  up  yourselves  to  his  service,  and 
by  walking  before  him  in  holiness  and  righteousness 
all  your  days.'1 


CHAPTER  VIII. 

OX    THE    CREED. 


1.  "  What  is  the  second  thing  your  Sponsors  promised 
for  you  t 

"  That  I  should  believe  all  the  Articles  of  the  Chris- 
tian faith." 

2.  What  is  the  summary  of  a  Christian's  faith  ? 
The  Apostles'  Creed. 

3.  What  is  the  first  article  in  the  Apostles1  Creed? 

"  I  believe  in  God  the  Father  Almighty,  Maker  of 
heaven  and  earth." 


SO  ON   THE   CREED. 

What  it  is  to  believe  in  God  has  been  before  consid- 
ered, under  the  chapter  on  Faith.  It  will  now  be  neces- 
sary to  inquire  into  the  object  of  Faith — God. 

4.  Who  is  God? 

God  is  a  Spirit,  existing  of  himself,  from  whom  all 
things  proceed,  on  whom  all  things  depend,  and  who 
governs  all. 

The  works  of  creation  most  clearly  declare  the  exis- 
tence of  God. 

The  heavens  declare  the  glory  of  God.    Ps.  xix.  1. 

For  the  invisible  things  of  him  are  clearly  seen,  being  un- 
derstood by  the  things  that  are  made  ;'even  his  eternal 
power  and  Godhead.    Horn.  i.  20. 

5.  Is  the  knowledge  of  God  necessary  ? 
Yes. 

This  is  life  eternal,  that  they  might  know  thee  the  only 
true  God.    John  xvii.  3. 

6.  Prove  from  Scripture  the  distinguishing  attributes  of 
God.  1st.  That  he  is  eternal,  having  neither  begin- 
ning nor  end. 

The  eternal  God  is  thy  refuge.    Deut.  xxxiii.  27. 
From  everlasting  to  everlasting  thou  art  God.    Ps.  xc.  2. 
Thou  art  the  same,  and  thy  years  shall  not  fail.    Heb.  i.  12. 
I  am  Alpha  and  Omega,  the  beginning  and  the   ending, 
which  is,  and  which  was,  and  which  is  to  come.    Rev.  i.  8. 

7.  Prove  that  he  is  invisible. 

No  man  hath  seen  God  at  any  time.    John  i.  18.    1  John 

iv.  12. 
Who  is  the  image  of  the  invisible  God.    Col.  i.  15. 
"Whom  no  man  hath  seen  nor  can  see.    1  Tim.  vi.  16 

8.  Prove  that  he  is  incomprehensible. 

Canst  thou,  by  searching,  find  out  God  ?    Job  xi.  7. 
Great  is  the  Lord  :  his  greatness  is  unsearchable.  Ps.  cxlv.8. 
How  unsearchable  are  his  judgments,  and  his  wa}'3  past 
finding  out!    Rom.  xi.  33. 

9.  Prove  that  he  is  omnipresent,  or  everywhere  present, 
to  protect  his  servants,  and  to  observe  the  actions  of 
those  who  sin  against  him. 

The  heaven  of  heavens    cannot  contain   thee.     1  Kings 

viii.  27. 
If  I  ascend  up  into  heaven,  thou  art  there,  etc.    Ps.  cxxxix. 

S-10. 
Do  not  I  fill  heaven  and  earth  ]  saith  the  Lord.  Jer.  xxiii.  24. 


ON   THE  CREED.  31 

10.  Prove  tliat  lie  zs  omniscient  ;  he  knows  all  things, 
past,  present,  and  future.  He  knows  the  secrets  of  all 
hearts,  and  can  tell  whether  our  professions  of  serv- 
ing him  be  sincere  or  insincere.  "  Be  not  deceived  : 
God  is  not  mocked. " 

There  is  not  a  word  in  my  tongue  but  lo,  O  Lord,  thou 

knowest  it  altogether.    Ps.  cxxxix.  4. 
The  eyes  of  the  Lord  are  in  every  place,  beholding  the  evil 

and  the  good.    Prov.  xv.  3. 
I,  the  Lord,  search  the  heart.    Jer.  xvii.  10. 

0  the  depth  of  the  "wisdom  and  knowledge  of  God.    Rom. 
xi.  33. 

All  things  are  naked  and  open  unto  the  ej-es  of  him.    Heb. 
iv.  13. 

11.  Prove  that  Tie  is  almighty.  "God  the  Father  Al- 
mighty." 

1  am  the  Almighty  God.     Gen.  xvii.  1. 

Is  anything  too  hard  for  the  Lord?    Gen.  xviii.  14. 

His  kingdom  ruleth  over  all.    Ps.  ciii.  19. 

Whatsoever  the  Lord  pleased,  that  did  he.    Ps.  cxv.  3* 

cxxxv.  0. 
With  God  nothing  shall  be  impossible.    Luke  i.  37. 
The  blessed  and  only  Potentate— King  of  Kings  and  Lord 

of  Lords.    1  Tim.  vi.  15. 
To  him  be  dominion  and  power,  both  now  and  forever. 

Jude  25. 
The  Lord  God  omnipotent  reigneth.    Rev.  xix.  6. 

This  view  of  the  irresistible  power  and  infinite  do- 
minion of  the  Lord  of  Hosts,  ought  to  produce  awe  and 
resignation. 
I  was  dumb  with  silence,  I  held  my  peace.    Ps.  xxxix.  2. 

It  should  also  encourage  us  to  put  our  whole  trust  in 

him. 

He  is  able  to  do  exceeding  abundantly  above  all  that  we  can 
ask  or  think.    Lph.  iii.  20. 


There  are  many  striking  instances  of  the  interference 

of  this  great  tower  against  his  enemies. 

The  flood.    Gen.  vii.  10,  21. 

Confusion  of  tongues  of  Babel.     Gen.  xi.  9. 

Sodom  and  Gomorrah  destroyed.    Gen.  xix.  24,  25. 

He  displays  his  power  on  behalf  of  his  people. 

Noah  saved  in  the  Ark.    Gen.  viii.  1. 

Gideon  conquers  with  three  hundred  men.    Judges  vii.  22. 

Daniel  in  the  lion's  dun.    Dan.  vi.  22. 


32  ON    THE    CREED. 

Paul  unhurt  by  the  viper.    Acts  xxviii.  5. 

No  weapon  that  is  formed  against  thee  shall  prosper.  Isa, 
liv.  17. 

Collect,  11^7*.  Sunday  after  Trinity.— Who  declarest  thy  Al- 
mighty power,  chiefly  in  showing  mercy  and  pity. 

Apply  to  him  for  the  exercise  of  his  power  on  your 
"behalf. 

3d  Collect,  Morning  Frayer. — Defend  us  in  the  same  way  with 
thy  mighty  power. 

2d  Sunday  after  Epiphany. — Almighty  and  everlasting  God, 
who  dost  govern  all  things,  etc. 

3d  Sunday  in  Lent.— Stretch  forth  the  right  hand  of  thy  ma- 
jesty to  be  our  defense. 

8th  Sunday  after  Trinity.—  O  God,  whose  never-failing  provi- 
dence ordereth  all  things^ 

He  is  a  God  of  glory. 

The  whole  earth  is  full  of  his  glory.    Isa.  vi.  3. 

Thine  is  the  kingdom,  and  the  power,  and  the  glory.  Matt. 

vi.  13. 
Te  Deum.— Heaven  and  earth  are  full  of  the  majesty  of  thy 

glory. 

12.  Prove  that  he  is  holt. 

Ye  shall  be  holy,  for  I  am  holy.    1  Pet.  15, 16. 

He  is  an  holy  God.    Josh.  xxiv.  19. 

One  cried  holy,  holy,  holy,  is  the  Lord  of  hosts.    Isa.  vi.  3. 

Holy,  holy,  holy,  Lord  God  Almighty.    Rev.  iv.  8. 

He  is  JUST. 

Justice  and  judgment  is  the  habitation  of  his  throne.    Ps. 

lxxxix.  14. 
I  the  Lord,  a  just  God  and  a  Saviour.    Isa.  xlv.  21. 
Vengeance  is  mine;  I  will  repay,  saith  the  Lord.    Rom. 

xii,  19. 
He  is  faithful  and  just  to  forgive  us  our  sins.    1  John  i.  9. 

13.  Prove  thai  he  is  a  God  o/love.  He  hateth  nothing 
that  he  hath  made,  and  loveth  his  people  with  an 

1     everlasting  love. 

I  have  loved  thee  with  an  everlasting  love.    Jer.  xxxi.  3. 
God  so  loved  the  world  that  he  gave  his  only  begotten  Son. 

John  iii,  16. 
Greater  love  hath  no  man  than  this,  that  a  man  lay  down 

his  life  lor  his  friends'.    John  xv,  13. 
Godcommendeth  his  love  towards  us,  in  that  while  wcwere 

yet  sinners,  Christ  died  foi  us.    Rom.  v.  8. 
His  great  love  wherewith  he  loved  us.    Eph.  ii.  4,  5. 
God  is  love.    1  John  iv.  8, 16. 


ON    THE   CREED.  33 

14.  Prove  that  he  is  merciful. 

As  the  heaven  is  high  above  the  earth,  so  great  is  his  mercy 

toward  them  that  fear  him.    Ps.  ciii.  11. 
The  mercy  of  the  Lord  is  from  everlasting.    Ps.  ciii.  17. 
The  Father  of  mercies.    2  Cor.  i.  3. 
God  who  is  rich  in  mercy.    Eph.  ii.  4. 
According  to  his  mercy  he  saved  us.    Tit.  iii.  5. 

15.  Prove  that  he  is  a<  God  of  truth  and  faithful- 
ness. He  hates  and  abhors  lies.  If  you  believe  not, 
you  make  him  a  liar.  1  John  v.  10.  How  dreadful 
an  insult !     Ask  yourself,  Do  I  believe  him  ? 

Thy  faithfulness  reacheth  unto  the  clouds.    Ps.  xxxvi.  5. 
His  truth  endureth  to  all  generations.    Ps.  c.  5  ;  cxvii.  2. 
Thee,  the  only  true  God.    John  xvii.  3. 
Let  God  be  true,  but  every  man  a  liar.    Rom.  iii.  4. 
God  is  faithful.    1  Cor.  i.  9. 

God  is  faithful,  who  will  not  suffer  you  to  be  tempted  abore 
that  ye  are  able.    1  Cor.  x.  13. 

16.  Prove  that  he  is  a  covenant-keeping  God. 

Which  keepeth  covenant  and  mercy,  etc.    Deut.  vii.  9. 
Yet  he  hath  made  with  me  an  everlasting  covenant.   2  Sam. 

xxiii.  5. 
My  covenant  will  I  not  break.    Ps.  lxxxix.  34. 

17.  Prove  that  he  is  unchangeable. 

I  am  the  Lord,  I  change  not.    Mai.  iii.  6. 
The  immutability  of  his  counsel.    Heb.  vi.  17. 
With  whom  is  no  variableness,  neither  shadow  of  turning. 
James  i,  17. 

He  is  unchangeable  in  his  determination  to  punish  all 
unrepenting  sinners,  and  in  his  love  and  mercy  to  those 
•who  fear  and  obey  him. 

God  is  not  a  man  that  he  should  lie,  neither  the  son  of  man 

that  he  should  repent.    Num.  xxiii.  19. 
The  strength  of  Israel  will  not  lie  nor  repent.  1  Sam.  xv.  29. 

Yet,  however  positive  the  denunciations  of  God  against 
sin  may  appear,  they  are  not  to  be  understood  as  shut- 
ting up  any  repenting  sinner  in  despair. 

The  denunciations  of  God  against  sinners,  while  they 
are  probationers,  are  contingent.  If  they  turn  from 
their  sins  (or  "repent")  he  will  turn  from  his  wrath  (or 
"  repent'7),  and  so  of  his  promises. 


34  ON  THE   CREED. 

And  the  Lord  repented  of  the  evil  that  he  thought  to  do 

unto  his  people.    Exod.  xxxii.  14. 
And  God  repented  of  the  evil  that  he  had  said  he  would  do 

unto  them  ;  and  he  did  it  not.    Jon.  iii.  2,  10. 
If  that  nation  do  evil  in  my  sight,  I  will  repent  of  the  good 

wherewith  I  said  I  would  benefit  them.    Jer  xviii.  8-10; 

see.  also  Jer.  xxvi.  13  ;  xlii.  10. 

18.  How  does  the  creed  further  describe  God? 

As  the  "  Maker  of  heaven  and  earth ;"  the  Nicene 
creed  adds,  "  and  all  things  visible  and  invisible." 
•  We  must  believe  not  only  that  they  were  made  nut 
that  they  were  made  by  God,  and  at  the  time  and  in  the 
manner  described  by  Scripture.  Men  work  from  mate- 
rials ;  but  God  formed  all  things  from  nothing. 

The  worlds  were  framed  by  the  word  of  God,  so  that  the 
things  which  are  seen  were  not  made  of  things  which  do 
appear.    Heb.  xi.  3. 

The  work  of  creation  is  described  in  the  first  and 
second  chapters  of  Genesis. 

In  the  beginning  God  created  the  heavens  and  the  earth. 

Gen.  i.l. 
He  commanded,  and  they  were  created.    Ps.  cxlviii.  5. 
He  made  the  earth  by  his  power,  and  hath  stretched  out 

the  heavens  by  his  discretion.    Jer.  x.  12;  li.  15. 

Angels  were  also  created  by  God. 

Who  maketh  his  angels  spirits,  his  ministers  a  flame  of  fire. 
Ps.  civ.  4  ;  Heb.  i.  7. 

19.  Why  were  all  things  created  ? 
For  the  pleasure  of  the  Almighty. 

Thou  hast  cheated  all  things,  and  for  thy  pleasure  they  are 
and  were  created.    Rev.  iv.  11. 


CHAPTER  IX. 

0NT    THE    CREED,    CONTINUED. 

On  Our  Lord  Jesus  Christ. 

"  And  in  Jesus  Christ,  his  only  Son,  our  Lord." 

1.  Wliat  is  the  meaning  of  the  word  JESUS? 

It  signifies  Saviour,  and  was  given  him  because  he 

came  to  save  all  who  believed  on  him,  from   sin  and 

hell. 

Thou  shalt  call  his  name  JESUS  ;  for  he  shall  save  his  peo- 
ple from  their  bins.    Matt.  i.  21. 
The  Son  of  man  is  come  to  save  that  which  was  lost.    Matt. 

xviii.  11.    Luke  six.  10. 
That  the  world  through  him  might  he  saved.    John  iii.  17. 
The  Christ,  i  he  Saviour  of  the  world.    John  ir.  42. 
There  is  none  other  name,  whereby  we  must  be  taved.  Acts 

iv.  12. 
From  whence  we  look  for  the  Saviour,  the  Lord  Jesus. 

Phil.  iii. -20. 
Jesus,  which  delivered  us  from  the  wrath  to  come.  1  Thess. 

i.10.     • 
Chi ist  Jesus  came  into  the  world  to  save  sinners.    1  Tim. 

i.  15. 
He  became  the  author  of  eternal  salvation  to  all  them  that 

obey  him.  Heb.  v.  9. 
The  blood  of  Jesus  Christ  cleanseth  us  from  all  sin.    1  John 

i.  7. 

2.  What  was  the  state  of  man  to  require  this  salvation? 
That  of  total  depravity. 

Dead  in  trespasses  and  sins.    Eph.  ii.  1. 

And  God  saw  that  the  wickedness  of  man  was  great  ;  and 

that  every  imagination  of  the  thoughts  of  his  heart  was 

only  evil  continually.    Gen.  vi.  5. 
The  heart  ia  deceitful  above  all  things,  and  desperately 

wicked.    Jer.  xvil.  9. 
From  within,  out  of  the  heart  of  men,  proceed  evil  though  ts, 

adulteries,  fornications,  etc.    Matt.  xv.  19.    Mark  vii.  -1. 

The  Liturgy  of  our  Church  teaches  us  to  confess,  "that 
there  is  no  health  in  us:"  and  that  "  through  our  sins 
and  wickedness,  we  are  sore  let  and  hindered." 

(35) 


36  ON    OUR    LORD    JESUS    CHRIST. 

3.  When  we  say  that  men  are  totally  depraved,  do  we 
mean  to  say  of  them,  or  any  of  them,  that  they  are  as 
wicked  as  they  can  be?  or  that  they  never  do  anything 
which  is  in  any  sense  good  f 

No.  We  mean  that  there  is  nothing  in  them  which 
is  good  as  towards  God,  and  that  they  never  do  anything 
from  love  to  God,  but  as  toward  Him  are  totally  fallen 
and  depraved. 

4.  Are  all  men  by  nature  in  this  wretched  condition  ? 

Yes. 

There  is  none  that  doeth  good.  They  are  all  gone  aside- 
there  is  none  that  doeth  good,  no  not  one.    Ps.  xiv.  1,  3. 

5.  How  was  this  occasioned  ? 
By  the  fall  of  Adam. 

By  one  man  sin  entered  into  the  world.    Rom.  v.  12. 
By  nature  the  children  of  wrath.    Eph.  ii.  3. 

But  our  own  actual  transgressions,  without  original 
sin,  would  be  sufficient  to  ruin  us. 

If  you  are  yet  in  the  state  in  which  you  were  born  into 
the  world,  you  are  living  in  iniquity,  or  rather,  dead  in 
trespasses  and  sins,  and  consequently  exposed  to  the 
wrath  of  God.  But  awful  as  your  condition  is,  it  is  not 
hopeless.  Hear  the  voice  of  mercy,  Come  unto  me  all 
ye  that  labor  and  are  heavy  laden  and  I  will  give  you 
rest.  Though  your  sins  be  as  scarlet,  they  shall  be  as 
white  as  snow ;  though  they  be  red  like  crimson,  they 
shall  be  as  wool. 

6.  The  Catechism  says  of  the  Saviour,  { '  who  redeemed 
me  and  all  mankind  y"  how  did  Jesus  redeem  us  f 

By  taking  upon  him  our  nature,  and  dying  in  our 

stead. 

For  he  hath  made  Him  to  be  sin  (i.  e.  a  sin-offering)  for  us, 
who  knew  no  sin,  that  Ave  might  he  made  the  righteous- 
ness of  God  in  him.    2  Cor.  v.  21. 

7.  What  is  the  meaning  of  the  title  CHRIS  1 7 
The  Anointed  One. 

The  Messias,  which  is,  being  interpreted,  the  Christ.  John 
i.  41. 

Christ  was  anointed  as  a  Priest.     We  are  guilty,  and 


OX    OUR    LORD    JESUS    CHRIST.  37 

Christ  has  atoned  for  us  by  the  sacrifice  of  himself,  and 

by  his  intercession  alone  we  are  able  to  appear  before 

God.     He  only  could  offer  an  acceptable  sacrifice,  and 

appease  his  Father's  wrath. 

Thou  art  a  priest  for  ever,  after  the  order  of  Melchisedec. 
Ps.  ex.  4. 

Christ  is  described  as  a  King.     His  is  a  spiritual  and 

eternal,  not  a  worldly  kingdom. 

Behold,  thy  king  cometh  unto  thee.    Matt.  xxi.  5. 

The  Lord  God  ^hall  give  nnto  him  the  throne  of  his  fath 

David  :  and  he  shall  reign  over  the  house-  of  Jacob  for  ever: 

Luke  i.  32,  33. 
King  of  Kings  and  Lord  of  Lords.    Rev.  xix.  16. 

Offend  not  then  his  majesty,  and  slight  not  his  love ; 
but  receive  the  Christ  of  God  in  his  various  characters, 
as  your  Prophet,  your  Priest,  and  your  King.  Come  to 
him,  and  let  him,  as  a  Priest,  wash  you  from  your  sins 
by  the  blood  of  sprinkling,  and  apply  his  atonement 
to  your  soul.  Let  him,  as  a  Prophet,  teach  you  the 
things  which  belong  to  your  peace,  and  instruct  you  in 
all  spiritual  knowledge.  Let  him,  as  your  King,  reign 
without  a  rival  in  your  heart,  and  bring  not  only  every 
action  and  word,  but  even  every  thought,  into  subjection 
to  him. 

8.  What  were  the  circumstances  attending  our  Saviour's 
incarnation  Q 

He  was  conceived  by  the  Holy  Ghost :  born  of  the 
Virgin  Mary."  He  had  no  earthly  father  as  other  chil- 
dren have;  Joseph  was  only  his  supposed  parent.  Luke 
iii.  23. 

This  wonderful  event  was  foretold  many  ages  before 

by  Isaiah  the  prophet. 

A  virgin  sh  ill  he  with  child,  and  shall  hring  forth  a  son. 
Isa.  vii.  14.    Matt.  i.  23. 

It  was  announced  to  Mary  herself  by  an  angel. 
The  Holy  Ghost  shall  come  upon  thee,  etc.    Luke  i.  35. 

9.  When,  does  our  Church  celebrate  the  Nativity  of  Jesus 
Christ  ? 

At  the  season  called  Christmas. 


38  ON   OUR    LORD   JESUS   CHRIST. 

This  holy  festival  should  be  set  apart  for  devout  thank- 
fulness, and  the  promotion  of  those  religious  feelings 
which  would  prevent  our  affronting  God  by  the  abuse  of 
his  mercies. 

10.  What  does  the  Greed  further  teach,  us  to  believe  con- 
cerning Jesus  Christ? 

That  he  "  suffered  under  Pontius  Pilate,  was  crucified, 
dead,  and  buried/7 
Jesus  suffered  without  the  gate.    Heb.  xiii.  12. 

11.  Who  ioas  Pontius  Pilate  t 

The  Roman  governor  of  Judea.  Luke  iii.  1.  He  is 
mentioned  to  show  that  at  the  time  of  our  Saviour's  birth, 
the  supreme  government  was  departed  from  the  Jews,  as 
had  been  foretold  in  Gen.  xlix.  10. 

12.  If  our  Saviour  was  loth  God  and  man,  in  which  na- 
ture did  he  suffer? 

In  his  human  nature  only:  his  divine  nature  could 
not  be  subject  to  pain.* 
Christ  has  suffered  for  us  in  the  flesh.    1  Pet.  iv.  1. 

13.  How  did  he  suffer  ? 

In  his  body  and  in  his  soul — hunger,  and  thirst,  and 
fatigue ;  pain,  and  death.  He  was  a  man  of  sorrows 
from  the  cradle  to  the  grave.  He  was  tempted  of  the 
devil  in  the  wilderness,  and  persecuted  and  derided  of 
men  during  his  ministry.  He  was  betrayed  by  Judas, 
one  of  his  own  disciples  ;  forsaken  by  the  rest  of  his  fol- 
lowers ;  denied  by  Peter  with  oaths ;  taken  by  the  sol- 
diers in  the  Garden  of  Gethsemane  ;  led  bound  to  Annas, 
and  thence  to  the  palace  of  Caiaphas  the  high  priest; 
thence  taken  to  Pilate's  judgment-hall,  when  false  wit- 
nesses testified  against  him,  and  he  was  unjustly  con- 
demned. He  was  scourged,  crowned  with  thorns,  buf- 
feted, clothed  in  purple,  and  had  a  reed  put  into  his 
hand ;  the  knee  was  bowed  to  him  in  derision,  and  he 

*  It  has  been  said,  perhaps  more  accurately,  that  he  suf- 
fered in  his  thearthropic  nature,  i.e.  his  human  nature  as 
connected  with  the  divine,  and  hence  the  infinite  merit  of 
those  sufferings. 


ON    OUR    LORD   JESUS   CHRIST.  0(J 

was  hailed  as  "King  of  the  Jews,"  in  bitter  mockery. 
He  was  stripped  of  his  garments,  and  there  was  none 
to  pity;  (Ps.  lxix.  20  ;)  though  Pilate  presented  him  be- 
fore his  murderers  in  the  extremity  of  his  humiliation, 
and  said,  "  Behold  the  man  \"  he  was  led  away  to  Gol- 
gotha, bearing  his  cross,  till  he  fainted  under  the  load. 
He  was  crucified.  He  endured  a  punishment  consid- 
ered by  the  Romans  so  degrading  that  it  was  never  in- 
flicted on  freemen,  but  only  on  the  vilest  slaves.  He 
was  stripped  naked,  his  arms  extended,  his  hands  and 
feet  pierced  and  nailed  fast  to  the  cross ;  and  thus  was 
he  lifted  up  between  two  thieves,  a  spectacle  to  men  and 
angels.  His  whole  body  was  so  dislocated,  that  all  the 
bones  were  out  of  joint;  (Ps.  xxii.  17  ;)  and  in  this  de- 
plorable state  his  life-blood  ebbed  slowly  away,  amidst 
the  revilings  of  the  beholders,  and  even  of  his  fellow- 
sufferers  ;  till  he  cried  with  a  loud  voice,  "  It  is  finished, 
and  gave  up  the  ghost." 

Though  he  wns  rich,  yet  for  your  sakes  he  became  poor, 

that  ye,  through  his  poverty,  might  be  rich.  2  Cor.  viii.  9. 
And  when  he  had  lasted  forty  days  and  forty  nights,  he 

was  afterwards  an  hungered.    Matt.  iv.  2. 
Jesus  saith,  I  thirst.    John  xix.  28. 
All  they  that  see  me,  laugh  me  to  scorn  ;  they  shoot  out  the 

lip,  they  shake  the  head.  Ps.  xxii.  7  ;  see  also  verses  12-18. 
He  is  despised  and  rejected  of  men.    Is.  liii.  3. 
The  foxes  have  holes,  and  the  birds  of  the  air  have  nests  ; 

but  the  Son  of  man  hath  not  where  to  lay  his  head.  Matt. 

viii.  20. 
Then  wns  Jesus  led  up  of  the  Spirit  into  the  wilderness,  to 

be  tempted  of  the  devil.    Matt.  iv.  1. 
He  began  to  be  sorrowful  and  very  heavy.    Matt.  xxvi.  37. 
My  sou  I  is  exceeding  sorrowful,  even  unto  death.    Matt. 

xxvi.  38. 
My  God,  my  God,   why  hast  thou   forsaken  me.    Matt. 

xxvii.  46. 
His  sweat  was  as  it  were  great  drops  of  blood.  Luke  xxii.  44. 

"Well  might  he  address  ungrateful  sinners  in  the  lan- 
guage which  Jeremiah  has  put  into  the  mouth  of  Jeru- 
salem. 

Is  it  nothing  to  yon  a1!,  ye  that  pass  by?    Behold  and  see  if 
there  be  any  Burrow  like  unto  my  Sorrow.    Lam.  i.  12. 

The  sufferings  of  Christ  were  perfectly  voluntary-.  Ho 
could  have  had  at  any  moment  twelve  legions  of  angels, 


40  OX    OUR    LORD    JESUS    CHRIST. 

amounting  to  600,000,  to  his  assistance ;  and  one  of 
those  mighty  beings  was  sufficient  to  destroy  all  the 
immense  army  of  Sennacherib.  But  he  so  loved  men, 
as  to  place  himself  for  their  sakes  under  the  wrath  of 
God  ;  and  suffered  willingly,  because  he  had  pledged 
himself  as  our  surety ;  that  by  his  stripes  we  might  be 
healed. 

Do  not  say,  like  the  Scribes  and  Pharisees,  (Matt. 
xxiii.  30,)  "  If  we  had  been  in  the  days  of  our  fathers, 
we  would  not  have  been  partakers  with  them  in  his 
blood/'  Every  time  we  sin  we  are  sharers  in  their 
guilt,  for  we  "  cmicify  the  Son  of  God  afresh,  and  put 
him  to  an  open  shame."  Heb.  vi.  G.  A. 

14.  What  assurance  have  we  that  Christreally  teas  dead  ? 
for  bodily  death  is  part  of  the  punishment  of  sin. 

Jesus— gave  uo  the  ghost.    Mark  xv.  37. 

One  of  the  soldiers  pierced  his  side,  and  forthwith,  came 

thereout,  blood  and  water.    John  xix.  34. 
Christ  died  for  our  sins  according  to  the  Scriptures:  was 

buried  and  rose  again  the  third  day,  according  to  the 

Scriptures.    1  Cor.  xy.  3,  i. 

15.  What  happened  at  this  time? 

Various  prodigies  and  signs  took  place.  Matt,  xxrii. 
51-54. 

16.  When  does  our  Church  commemorate  the  Crucifixion  ? 
On  Good  Friday. 

How  solemn  a  season  ought  this  to  be  with  us !  How 
deeply  should  we  mourn  those  sins  which  crucified  our 
Lord ! 

17.  Why  did  Christ  suffer? 

To  put  away  sin  by  the  sacrifice  of  himself. 

Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 

made  a  curse  for  us.    Gal.  iii,  13. 
Blotting  out  the  hand-writing,  etc. — nailing  it  to  his  cross. 

Col.  ii.  14. 
Christ  has  once  suffered  for  sins,  the  just  for  the  unjust, 

that  he  mi0ht  bring  us  to  God.    1  Pet.  iii.  18. 

18.  What  became  of  the  body  of  Jesus  after  he  was  dead? 
It  icas  buried  honorably  by  night,  by  Joseph  of  Ari- 

mathea,  who  begged  it  of  Pilate.     Matt,  xxvii.  57-00. 


ON    OUR    LORD    JESUS    CHRIST.  41 

Nicodemus  also  assisted  at  the  interment.  John  xix.  39,  40. 
He  made  his  grave  with  the  rich.    Isa.  liii.  9. 

Those  -who  were  crucified  by  the  Romans  were  gene- 
rally exposed  to  the  fowls  of  the  air  ;  and  a  guard  was 
set  to  prevent  pitying  friends  from  burying  their  bodies. 
Matt,  xxvii.  65,  GG. 

19.  What  next  do  we  believe  respecting  Jesus  Christ? 

That  "  he  descended  into  hell." 

Hell,  or  Hades,  has  various  significations  in  the  Scrip- 
tures. 

1.  The  grave. 

Out  of  the  belly  of  hell  cried  I.    Jon.  ii.  2. 

2.  The  place  of  departed  spirits.     [See  note.] 

3.  The  state  of  future  torment. 

In  hell  he  lifted  up  his  eyes,  being  in  torments.  Luke 
xvi.  23. 

Thou  wilt  not  leave  my  soul  in  hell.  Ps.  xvi.  10.  Acts  ii.  27. 

Having  loosed  the  pains  of  death,  because  it  was  not  possi- 
ble that  he  should  be  holden  of  it.    Acts  ii.  24. 

His  soul  was  not  left  in  hell,  neither  his  flesh  did  see  cor- 
ruption.   Acta  ii.  31. 

He  descended  into  the  lower  parts  of  the  earth.   Eph.  iv.  9. 

20.  Why  did  Christ  thus  descend  into  hell  ? 

That  through  death  he  might  destroy  him  that  had  the 
power  of  death,  that  is  the  devil.    Heb.  ii.  11. 

21.  Where  was  the  soul  of  the  Redeemer  while  his  body 
remained  in  the  grave? 

In  paradise,  (Luke  xxiii.  43,)  where  the  souls  of  the 
righteous,  separated  from  their  bodies,  remain  till  the 
day  of  resurrection.  They  will  then  have  their  "  perfect 
consummation  and  bliss  both  in  body  and  soul"  in  the 
"eternal  and  everlasting  glory"  of  God.  Let  us  so  live 
that  such  may  be  our  resurrection,  and  that  we  rise  not 
to  shame  and  everlasting  contempt. 


42  ON    OUR    LORD    JESUS    CHRIST. 

NOTE. 

UPON  THE  "WORDS,  tlHE  DESCENDED  INTO  HELL." 

The  Greek  word  rendered  Hell,  is  Hades.  The  literal 
meaning  of  Hades  is  invisible— a  place  unseen.  In  the  16th 
Century,  when  the  Bible  and  Creed  were  translated  into 
English,  the  word  Hell  answered,  perhaps,  as  nearly  as  any 
other  to  Hades,  for  it  is  derived  from  the  Anglo  Saxon  llelan 
(as  the  philologists  inform  us),  which  means  to  cover  over 
or  conceal.  Hence,  to  this  day,  in  some  parts  of  England, 
the  tiling  or  other  roofing  of  houses  is  called  "helling." 
But  now,  and  for  a  long  time  past,  the  popular  meaning  of 
Hell  is  the  place  of  the  damned  in  another  world.  But  the 
word  Hades,  of  which  the  word  Hell  was  once  a  correct 
translation,  has  no  such  exchisive  meaning.  It  often  means 
the  grave,  but  more  commonly  the  placa  to  which  spirits 
go  when  separated  from  the  body,  as  being  simply  invisible 
to  us  without  intending  to  intimate  anything  respecting 
it,  as  being  either  happy  or  unhappy.  When  the  Scrip- 
tures speak  of  the  abode  of  the  lost,  the  word  commonly 
used  is  Gehenna;  as  when  our  Saviour  says  lie  shall  be  in 
danger  of  Hell  fire,  the  word  is  not  Hades,  but  Gehenna— the 
Gehenna  of  fire.  Where  the  words  of  the  original  are  so 
different,  it  would  have  been  better  to  have  used  different 
words  in  the  translation;  for,  if  the  derivation  and  origi- 
nal meaning  of  hell,  as  given  above,  be  correct,  though  it 
was  once  an  adequate  translation  of  Hades,  it  could  not  at 
the  same  time  have  been  an  adequate  translation  of  Ge- 
henna. 

All  this  shows  the  necessity  for  explorations  of  the  Scrip- 
tures. And  the  same  becomes  true  of  all  ancient  writings 
in  the  course  of  ages. 

St.  Peter  (Acts  ii.)  applies  to  Christ  the  prophetic  words 
of  the  16th  Psalm — Thou  wilt  not  leave  my  soul  in  hell.  The 
original  word  is  Hades.  And  this  proves  that  the  soul  of 
Christ,  after  his  crucifixion,  was  in  Hades, — for  his  not  be- 
ing left  there,  implies  that  he  was  there  for  a  time.  But 
no  more  is  meant  than  that  he  was  in  that  separate  and  in- 
visible place,  without  anything  being  implied  in  it  as  to 
either  happiness  or  unhappiness.  Another  Scripture  hap- 
pens to  inform  us  (of  what  we  know  abundantly  on  other 
grounds)  that  it  was  for  Christ  a  place  of  happiness — To- 
day shall  thou  be  with  me  in  Paradise. 

This  Paradise  may  or  may  not  have  been  heaven,  so  far  as 
the  word  informs  us,  for  it  means  no  more  than  a  pleasant 
place.  As  applied  to  the  Garden  of  Eden,  it  seems  to  have 
meant  a  grove  or  lawn  shaded  with  trees.  This  Article 
seems  not  to  have  been  added  to  the  Creed  until  the  fourth 
Century,  or  even  later,  and  the  reason  for  adding  it  was 
that  many  erroneous  notions  sprung  up  in  that  age  respect- 
ing the  death  of  Christ — some  contending  that  he  did  not 
really  die  at  all,  but  only  apparently — that  his  soul  was  not 
separated  from  his  body.    But  inasmuch  as  Christ  died  for 


THE    DIVINITY    OF    CHRIST.  43 

others,  whose  souls  are  separated  from  their  bodies  at 
death,  it  was  necessary  to  show  that  he,  as  their  security 
in  this  particular,  also  conformed  to  the  law  of  death.  And 
so  the  Article  was  added  in  order  that  the  faith  of  the 
Church  might  correspond  with  the  teaching  of  Scripture. 

It  mav  also  be  observed  that  this  restricted  idea  respect- 
ing the  place  of  the  departed,  is  also  found  in  the  Hebrew. 
The  word  in  that  language  which  exactly  corresponds  to 
the  Greek  Hades,  is  Shcol.  The  Old  Testament  dead  went 
toSheol.  Thither  went  alike  the  holy  prophet  and  the 
backslidden  king.  To-morrow,  said  Samuel  to  the  wretched 
Saul— Thou  and  thy  sons  shall  be  with  me. 

"  "What  do  these  solemn  words  portend  ? 
A  gleam  of  hope  when  life  shall  end  ? 
Thou  and  thy  sons,  though  slain,  shall  be 
To-morrow  in  repose  with  me. 

"  Not  in  a  place  of  hellish  pain, 
If  Saul  with  Samuel  doth  remain  ; 
Not  in  a  place  of  damned  despair, 
If  loving  Jonathan  be  there." 

The  explanation  of  the  Scriptures  is  a  sufficient  explana- 
tion of  the  Creed,  though  the  sense  intended  to  be  con- 
veyed by  it  in  our  own  Church  is  sufficiently  set  forth  by 
the  rubric  immediately  preceding,  which  savs  that  this  Ar- 
ticle may  either  be  omitted  or  the  words  He  tvent  into  the 
place  of  departed  spirits  used  instead,  which,  it  says,  are  held 
to  be  of  the  same  import. 


CHAPTER  X. 

THE    CREED    CONTINUED. 

"And  in  Jesus  Christ  Ms  only  Son  our  Lord." 

THE    DIVINITY    OF    CHRIST. 

1.  Where  do  you  find  a  full  expression  of  the  ortho- 
dox faith  touching  the  Divinity  of  Christ  ? 

Read  the  second  Article. 

2.  What  do   Unitarians  teach  in  opposition  to   this 
doctrine? 

Some  teach  that  he  is  a  created  being,  though  above 


44  THE   DIVINITY   OF    CHRIST. 

the  angels ;  others,  that  he  is  a  man,  though  the  best 
of  men — perhaps  inspired.  All  deny  that  he  was  truly 
God. 

3.  What  are  some  of  the  most  conclusive  texts  which 
prove  that  he  is  God  ? 

In  the  beginning  was  the  Word  (which  here  means  Christ), 
and  the  Word  was  with  God,  and  the  Word  was  God. 
John  i.  1. 

Christ  who  is  over  all,  God  blesscl  for  ever.    Rom.  ix.  5. 

God  was  manifest  in  the  flesh.    1  Tim.  iii.  16. 

His  Son,  Jesus  Christ.  This  is  the  true  God.  1  John 
v.  20. 

4.  On  what  texts  do  Unitarians  chiefly  rely  to  prove 
that  Christ  was  not  God  ? 

John  xi v.  28 ;  Mark  xiii.  32  ;  1  Cor.  xv.  28. 
Repeat  these  texts. 

5.  How  do  you  reconcile  these  two  classes  of  texts,  the 
one  quoted  to  prove  that  he  was  equal  to  God,  the 
other  to  prove  that  he  was  inferior? 

By  referring  one  to  his  divine  nature  and  the  other  to 
his  human  nature. 

6.  Prove  that  he  had  these  two  natures — first  an  ori- 
ginal and  divine  nature  before  he  came  into  the 
world. 

Glorify  thou  me  with  the  glory  which  I  had  with  thee  be- 
fore the  world  was.    John  xvii.  5. 
Before  Abraham  was,  I  am.    John  viii.  58. 

7.  Prove  that  in  addition  to  this  original  divine  na- 
ture he  took  on  him  our  human  nature. 

God  was  manifest  in  the  flesh.    1  Tim.  iii.  16. 

The  Word  (that  is,  the  pre-existing  Christ),  become  flesh. 
John  i.  4. 

Who  being  in  the  form  of  God  thought  it  not  robbery  to  be 
equal  with  God,  but  *  *  took  upon  him  the  form  of  a  ser- 
vant and  was  made  in  the  likeness  of  men,  and  being 
found  in  fashion  as  a  man,  etc.    Phil.  ii.  6, 

Regarding  Christ,  then,  as  consisting  of  two  natures, 
perfect  God  and  perfect  man,  the  texts  speaking  of  him 
sometimes  as  God  and  sometimes  as  man  arc  just  what 
we  should  expect,  and  are  perfectly  harmonious  ;  where- 
as, Unitarians  can  only  explain  those  texts  which  assert 


TIIE    DIVINITY    OF    CIIRIST.  45 

his  divinity  by  such  violence  as  amounts  to  their  rejec- 
tion, and,  therefore,  to  infidelity. 

8.  What  is  the  principal  objection  urged  by  unbe- 
lievers against  this  doctrine,  as  also  against  the 
doctrine  of  the  Trinity,  i.  e.,  that  the  one  God  con- 
sists of  three  Persons,  Father,  S071  and  Spirit? 

That  we  cannot  understand  it  —  it  is  incomprehen- 
sible. 

9.  Are  we  required  to  believe  anything  which  we  can- 
not understand  ? 

No.  We  can  neither  believe  nor  disbelieve  that  con- 
cerning which  we  have  no  knowledge. 

10.  Can  we  understand  the  doctrine  of  the  Trinity? 

Yes.  We  can  understand  the  fact,  for  it  is  plainly 
asserted  in  the  Bible,  which  we  can  prove  to  be  a  reve- 
lation from  God,  and  the  fact  is  not  contrary  to  reason, 
for  it  has  abundant  parallels  which  are  demonstrably 
true. 

What  we  can  not  understand  and  are  not  called  upon 
to  believe  anything  about,  is  the  manner  of  the  fact,  or 
hoiu  or  luhy  it  is  as  it  is. 

I  can  understand  the  fact  that  my  person  consists  of 
two  natures,  the  animal  and  the  mental,  but  how  they 
are  joined,  or  hoiv  it  is  that  my  mind  can  move  my 
hand,  I  know  nothing  and  believe  nothing.  I  know  the 
fact  that  grass  grows,  and  the  conditions  under  which 
it  will  grow,  but  hoiu  it  grows,  how  it  takes  up  the  sub- 
stances of  the  earth,  and  ivhy  it  becomes  green  instead 
of  any  other  color,  I  know  nothing,  and  have  no  means 
of  forming  an  opinion  or  belief. 

And  so  it  is  with  the  doctrine  of  the  Trinity.  Its 
truth  is  as  plainly  proved  as  anything  in  Scripture  ; 
but  as  to  the  question  how  it  is  so,  no  explanation  is 
given. 

11.  Can  a  man  be  in  a  state  of  salvation  who  denies 
the  deity  of  our  Lord? 

We  must  be  cautious  how  we  judge  any  except  by 


46  THE    RESURRECTION   AND    ASCENSION. 

their  fruits ;  but  it  is  impossible  to  see  how  those  who 
deny  the  full  and  proper  divinity  of  Christ  can  "  believe 
on  the  Son  of  God"  in  any  such  sense  as  that  which  the 
New  Testament  makes  necessary  to  salvation. 

It  is  also  observed  that  while  there  may  be  morality 
among  Unitarians,  the  distinguishing  fruits  of  Christi- 
anity are  not  brought  forth  under  their  teaching  and 
influence ;  on  the  contrary,  those  who  deny  the  divinity 
of  Christ,  by  whatever  name  called,  are  in  the  general 
characterized  by  an  irreligious  life. 


*\ 


CHAPTER  XL 

ON    THE    CREED,    CONTINUED. 

The  Resurrection  and  Ascension. 

"The  third  day  he  rose  from  the  dead.  He  ascended 
into  heaven." 

1.  Had  Christ  foretold  his  resurrection? 

Matt.  xvi.  21 ;  Luke  xviii.  33  ;  and  in  so  many  other 
places  that  the  chief  priests  expected  that  such  a  report 
would  be  started  (Matt,  xxvii.  G3) ;  and  Christ  upbraided 
his  disciples  with  their  slowness  of  heart  to  believe  it. 
Luke  xxiv.  25. 

2.  On  what  day  of  the  week  was  our  Saviour  cru- 
cified ? 

3.  What  name  has  the  day  received  in  consequence  ? 

4.  How  long  was  Christ  in  the  grave  ? 

From  three  o'clock  of  Friday  in  the  afternoon,  over 
Saturday,  which  was  the  Jewish  Sabbath,  until  about 
daylight  on  the  morning  of  the  first  day  of  the  week, 
being  all  of  one  day  and  a  part  of  two  other  days,  or 
about  38  hours. 


TIIE    RESURRECTION    AXD    ASCENSIOX.  47 

5.  Why  luas  the  Christian  Sabbath  changed  to  the 
first  day  of  the  iveek  ? 

6.  Wliat  do  you  mean  by  Christ's  rising  from  the 
dead  f 

His  soul  and  his  body,  which  had  been  separated  by 
death,  were  reunited,  and  he  rose  with  the  same  body 
with  which  he  died. 

7.  What  are  the  proofs  of  his  resurrection  ? 

Men  and  angels  testified  it. 

The  soldiers  appointed  to  watch  the  sepulchre.  Matt, 
xxviii.  11. 

He  conversed  with  his  disciples,  and  ate  and  drank 
with  them,  etc.  He  continued  on  earth  forty  days  after 
his  resurrection.  Acts  i.  3. 

The  facts  of  which  the  evidence  of  the  resurrection 
consists,  are  attested  by  a  succession  of  witnesses,  and 
may  be  comprised  under, 

Appearances  of  the  Angels. 

To  the  Roman  soldiers.    Matt,  xxviii.  3. 
To  the  other  Mary  and  Salome.    Mark  xvi.  5. 
To  Joanna  and  1  hose  with  her.    Luke  xxiv.  4,  11. 
To  Mary  Magdalene.    John  xx.  11, 12. 

Appearances  of  Christ  to  the  women. 

To  the  other  Mary  and  Salome.    Matt,  xxviii.  9. 
To  Mary  Magdalene.    John  xx.  15. 

Appearances  of  Christ  to  his  disciples  and  apostles. 

He  must  have  appeared  often  during  the  forty  days 
he  was  upon  earth  ;  of  the  visits  which  he  made  eleven, 
viz.  those  to  the  women,  and  the  following,  are  men- 
tioned. 

To  the  eleven  in  Galilee.    Matt,  xxviii.  16. 

To  the  two  disciples  in  journeying  to  Emmaus.    Mark  xvi. 

12 ;  Luke  xxiv.  13,  etc. 
To  the  eleven  when  they  sat  at  meat.    Mark  xvi.  14. 
To  Simon.    Luke  xxiv.  34. 
To  Thomas.    John  xx.  27. 

To  the  disciples  at  the  sea  of  Tiberias.    John  xxi.  1,  etc. 
To  Paul.    Acts  ix.  5. 
To  five  hundred  at  once.    1  Cor.  xv.  6. 
Last  of  all,  he  was  seen  of  me  (Paul)  also.    1  Cor.  xv.  8. 


48  THE    KESURRECTION    AND    ASCENSION. 

8.  When  does  our  Church  commemorate  the  resurrec- 
tion ? 

On  Easter  Sunday. 

9.  What  are  the  uses  of  the  resurrection  ? 

1.  To  prove  our  Saviour's  divinity. 

Declared  to  be  the  Son  of  God  with  power,  by  the  resurrec- 
tion from  the  dead.    Itoni.  i.  4. 

Sometimes  he  is  said  to  be  raised  by  his  own  power. 

John  ii.  19-22 ;  x.  15-18.     Sometimes  by  the  power  of 

God.     Acts  ii.  32.     Gal.  i.  1.     Eph.  i.  19.     Phil.  ii.  9. 

2.  To  assure  us  of  the  sufnciency  of  his  sacrifice. 
Raised  again  for  our  justification.    Rom.  iv.  25. 

3.  As  a  pledge  of  our  own  resurrection. 

He  that  raised  up  Christ  from  the  dead  shall  also  quicken 

your  mortal  bodies,    Rom.  viii.  11. 
If  we  have  been  planted  in  the  likeness  of  his  death,  we 

shall  be  also  in  the  likeness  of  his  resurrection.    Rom. 

vi.  5. 

4.  As  the  grand  proof  of  the  truth  of  the  Gospel. 

If  Christ  be  not  risen,  then  is  our  preaching  vain,  and  your 
faith  is  also  vain.    1  Cor.  xv.  14. 

5.  As  a  pattern  of  our  resurrection. 

Death  made  no  change  in  the  person  or  character  of 

Christ ;  he  was  the  same  after  he  rose,  as  he  was  before 

he  was  put  to  death.     His  kindness  to  his  friends,  and 

his  pity  to  his  enemies,  were  the  same ;  and  death  will 

make  no  change  in  us. 

Where  the  tree  falleth,  there  it  shall  be.    Eccl.  xi.  3. 
He  which  is  filthy,  let  him  be  filthy  still  ;  and  he  that  is 
righteous,  let  him  be  righteous  still.    Rev.  xxii.  11. 

The  Apostles  laid  down  the  resurrection  as  the  foun- 
dation of  their  preaching. 

Acts  i.  21,22;  ii.  31,32;  iii.  15;  iv.  2,  33;  x.  40;  xiii.  31;  xvii. 
18,  32  ;  xxiv.  15,  21. 


10.    Where  hid  our  Saviour  go,  when  he  left  the  earth 
after  his  resurrection  ? 

"  He  ascended  into  heaven." 
Mark  xvi.  19.    Acts  i.  9. 


THE    RESURRECTION"    AND    ASCENSION.  49 

11.  WJiat  is  lu's  station  in  heaven  ? 

lie  "  sitteth  on  the  right  hand  of  God  the  Father  Al- 
mighty." 

God  also  hath  highly  exalted  him,  etc.    Phil.  ii.  9. 
He  sat  down  on  the  right  hand  of  the  Majesty  on  High. 
Heb.  i.  3. 

12.  What  is  his  office  in  heaven  ? 

He  appears  before  the  Father  as  our  Mediator,  Inter- 
cessor, and  Advocate.  He  pleads  his  merits,  and  takes 
care  of  all  the  interests  of  his  Church. 

1.  He  is  there  to  intercede  for  us. 

No  man  cometh  unto  the  Father  but  by  me.    John  xiv.  6. 
He  ever  liveth  to  make  intercession  for  them.    Heb.  vii.  25. 
Now  to  app  ar  in.  the  presence  of  God  for  us.    Heb.  ix.  24. 
If  any  man  sin,  Ave  have  an  Advocate  with  the  Father,  Je- 
sus Christ  the  righteous.    1  John  ii.  1. 

2.  To  supply  our  wants. 

And  I,  if  I  be  lifted  up,  will  draw  all  men  unto  me.    John 

xii.  32. 
My  God  shall  supply  all  your  need,  according  to  his  riches 

in  glory  by  Christ  Jesus.    Phil.  iv.  19. 
That  we  mav  obtain  mercy,  and  find  grace  to  help  in  time 

ofne.d.    Heb.  iv.  16. 

3.  To  prepare  a  place  for  us. 

If  I  go  and  prepare  a  place  for  you,  I  will  come  again.  John 
xiv.  3. 

4.  To  turn  us  from  iniquity.     Acts  iii.  26. 

5.  To  give  repentance  and  forgiveness  of  sins. 

Him  hath  God  exalted  to  give  repentance  and  remission  of 
sins.    Acts  v.  31. 

But  although  he  is  thus  removed  out  of  our  sight,  he 
is  nevertheless  present  wherever  two  or  three  are  met 
together  in  his  name ;  and  he  has  declared  that  he  is 
with  his  church  alway,  even  unto  the  end  of  the  world. 

What  glorious  gifts  has  our  Lord  received  for  men  by 
his  resurrection  and  ascension,  and  how  freely  does  he 
dispense  them  even  to  the  chief  of  sinners  !  By  virtue 
of  this  his  exaltation,  he  sends  down  his  Holy  Spirit,  to 
convince  of  sin,  to  lead  to  repentance,  to  assure  of  for- 
giveness, to  enable  us  to  grow  in  grace,  to  keep  us  from 
falling,  and  to  prepare  us  for  eternal  glory.  Through 
him  we  receive  a  gracious  answer  to  our  prayers,  and 


50  ON    THE    LAST    JUDGMENT. 

obtain  all  things  needful  both  for  our  souls  and  bodies. 
If  our  souls  be  impressed  with  a  due  sense  of  gratitude 
to  our  blessed  Redeemer  for  these,  his  inestimable  gifts, 
purchased  at  so  great  a  price,  we  shall  indeed  die  unto 
sin,  crucifying  the  flesh,  with  its  affections  and  lusts, 
and  being  raised  from  our  spiritual  death,  shall  hence- 
forth live  a  life  of  righteousness  and  holiness,  by  faith 
on  the  Son  of  God. 

Collect,  Sunday  before  Easter. — Grant  that  we  may 
both  follow  the  example  of  his  patience,  and  also  be 
made  partakers  of  his  resurrection. 

Ascension  Day. — Grant  that  as  we  do  believe  thy 
only  begotten  Son  to  have  ascended  into  the  heavens,  so 
we  may  also  in  heart  and  mind  thither  ascend,  and  with 
him  continually  dwell. 


CHAPTER  XII. 

ON    THE    CREED,    CONTINUED. 

On  the  Last  Judgment. 

"From  thence  he  shall  come  to  judge  the  quick  and  the 
dead." 

We  have  already  considered  the  office  of  Christ  in  hea- 
ven as  the  Mediator :  he  will  fill  that  office  till  all  his 
enemies  be  subdued,  (Heb.  x.  12,  13,)  and  his  people 
all  gathered  in;  then  cometh  the  end,  (1  Cor.  xv.  24- 
28,)  when  he  shall  come  to  judgment,  and  sitting  on  his 
great  white  throne,  surrounded  by  his  holy  angels,  shall 
dispense  rewards  and  punishments  to  all  men,  accord- 
ing as  their  deeds  have  been  good  or  evil,  admitting  the 
righteous  into  the  kingdom  of  his  Father,  and  taking 
vengeance  on  them  that  have  not  known  God,  nor  obeyed 
his  gospel.     The  time  when  this  awful  event  will  take 


ON"    THE    LAST   JUDGMENT.  51 

place  is  unknown,  even  to  the  angels,  (Matt.  sxiv.  3G,) 
but 

It  is  certain.  In  this  life  God's  people  have  very 
many  sorrows  and  troubles,  while  the  wicked  are  in 
prosperity,  and  say  in  the  pride  of  their  heart,  "How 
doth  God  know?"  Reason  therefore  intimates,  and 
Scripture  confirms  the  truth,  that  another  state  of  exis- 
tence is  to  be  looked  for,  in  which  the  justice  of  God  will 
be  made  apparent,  where  happiness  will  attend  the  righte- 
ous, and  misery  be  the  portion  of  the  wicked. 

1.  Recite  some  of  the  proof s  from  the  Old  Testament  that 

there  will  be  such  a  day  of  judgment. 

God  shall  judge  the  righteous  and  the  wicked.    Eccl.  iii.  17. 
But  know  that  for  all  these  things  God  will  bring  thee  into 

judgment.    Eccl.  xi.  9. 
God  shall  bring  every  work  into  judgment.    Eccl.  xii.  14. 
I  beheld  till  the  thrones  were  cast  down,  etc.,  the  judgment 

was  set,  and  the  books  were  opened.    Dan.  vii.  9,  10. 
Maiy  of  them  that  sleep  in  the   dust  of  the   earth  shall 

awake  ;  some  to  everlasting  life,  and  some  to  shame,  and 

everlasting  contempt.    Dan.  xii.  2. 

2.  Recite  some  of  the  proof s  from  the  New  Testament. 

"We  shall  all  stand  before  the  judgment-seat  of  Christ.  Rom. 
xiv.  10.    2  Cor.  v.  10. 

It  is  appointed  unto  men  once  to  die,  but  after  this  the  judg- 
ment.   Heb.  ix.  27. 

Reserved  unto  fire  against  the  day  of  judgment.  2  Pet.  iii.  7. 

The  angels  which  kept  not  their  first  estate,  he  hath  re- 
served unto  the  judgment  of  the  great  day.  Even  as  So- 
dom and  Gomorrah  are  set  forth  for  an  example,  suffering 
the  vengeance  of  eternal  fire.    Jude  6,  7. 

The  New  Testament  also  contains  many  figurative  de- 
scriptions of  this  awful  day. 

Whose  fan  is  in  his  hand,  and  he  will  thoroughly  purge  his 

floor.    Mat t.  iii.  12. 
The  tares  and  the  reapers.    Matt.  xiii.  30,  39. 
The  net  which  gathered  both  good  and  bad.  Matt.  xiii.  47, 48. 
The  wise  and  foolish  virgins.     Matt.  xxv.  10. 
The  talents.    Matt.  xxv.  19-21. 
The  shepherd  dividing  the  sheep  from  the  goats.    Matt, 

xxv.  31-33. 
The  rich  man  and  Lazarus.    Luke  xvi.  19-31. 
As  it  was  in  thedays  of  Noe,so  shall  it  be  in  the  days  of  the 

Son  of  man.     Luke  xvii.  20.    Matt.  xxiv.  37,  39. 

3.  Who  is  to  be  the  judge? 
The  Lord  Jesus  Christ. 


52  ON    THE    LAST    JUDGMENT. 

When  God  shall  judge  the  secrets  of  men  by  Jesus  Christ. 

Rom.  ii.  16. 
We  shall  all  stand  before  the  judgment-seat  of  Christ.  Horn. 

xiv.  9, 10.    2  Cor.  v.  10. 
The  Lord  Jesus  Christ,  who  shall  judge  the  quick  and  dead. 

2  Tim.  iv.  1. 

4.  ~Why  does  he  assume  this  office  f 

1.  Because  he  is  a  partaker  of  the  nature  of  those  who 

are  to  stand  at  his  tribunal. 

And  hath  given  him  authority  to  execute  judgment  also, be- 
cause he  is  the  Son  of  man.    John  v.  27. 

2.  Because  the  Father  hath  appointed  hirn. 

The  Father  judgeth  no  man,  but  hath  committed  all  judg- 
ment unto  the  Son.    John  v.  22. 

He  hath  appointed  a  day  in  the  which  he  will  judge  the 
world  in  righteousness,  by  that  man  whom  he  hath  or- 
dained.   Acts  xvii.  31. 

His  coining  is  described  in  the  most  impressive  man- 
ner. 

They  shall  see  the  Son  of  man  coming  in  the  clouds  of  hea- 
ven, in  his  own  glory,  and  in  his  Father's,  and  of  the  holy 
angels.  Matt.  xxiv.  30  ;  xxvi.  64.  Mark  viii.  38.  Luke  ix.  26. 

This  Jesus  shall  so  come  in  like  manner  as  ye  have  seen 
him  go  into  heaven.    Acts  i.  11. 

The  Lord  himself  shall  descend  from  heaven  with  a  shout, 
with  the  voice  of  the  archangel,  and  with  the  trump  of 
God.    1  Thess.  iv.  16. 

The  Lord  Jesus  shall  be  revealed  from  heaven  with  his 
mighty  angels,  in  flaming  fire.    2  Thess.  i.  7-10. 

Behold,  he  cometh  with  clouds;  and  every  eye  shall  see 
him.    Rev.  i.  7. 

The  heavens  shall  pass  away  with  a  great  noise,  and  the 
elements  shall  melt  with  fervent  heat :  the  earth  also, 
and  the  works  that  are  therein,  shall  be  burned  up.  2  Pet. 
iii.  10-13. 

The  angel  which  I  saw  stand  upon  the  sea,  and  upon  the 
earth,  lifted  up  his  hand  to  heaven,  and  sware  by  him  that 
liveth  for  ever  and  ever,  that  there  should  be  time  no 
longer.    Rev.  x.  5,  6. 

5.  Before  the  tribunal  thus  erected^  who  shall  appear  ? 

Before  this  solemn  tribunal  there  will  be  a  general 
appearance  of  all  the  sons  of  Adam. 

Before  him  shall  be  gathered  all  nations,  etc.    Matt.  xxv. 

32,  46. 
Then  shall  he  send  his  angels,  and  shall  gather  together 

his  elect,  from  the  four  winds,  etc.    Mark  xiii.  27. 
All  that  are  in  the  grave  shall  hear  his  voice,  and  shall 

come  forth.    John  v.  28,  29. 


ON    THE    LAST    JUDGMENT.  53 

I  saw  the  dead,  small  and  great,  stand  before  God.    Rev. 

xx.  12. 
The  sea  gave  up  the  dead  which  were  in  it ;  and  death  and 

hell  delivered  up  the  dead  which  were  in  them.  Rev.  ix.  13. 

All  shall  then  be  judged. 

The  Lord  Jesus  Christ— shall  judge  the  quick  and  the  dead 
at  his  appearing.    2  Tim.  iv.  1. 

6.   Concerning  ichat  shall  ice  be  judged  ? 

1.  Men  will   have  to  give  an  account  of  all  their 
thoughts. 

The  thought  of  foolishness  is  sin.    Prov.  xxiv.  9. 

Repent,  aud  pray  God,  if  perhaps  the  thoughts  of  thine 
heart  may  be  forgiven  thee.    Acts  viii.  22. 

Inordinate  affection,  evil  concupiscence;— for  which  things' 
sake  the  wrath  of  God  cometh  on  the  children  of  disobe- 
dience.   Col.  iii.  5,  6. 

2.  Of  their  words. 

Every  idle  word  that  men  shall  speak,  they  shall  give  ac- 
count thereof  in  the  day  of  judgment.  For  bv  thy  words 
thou  shalt  be  justified,  and  by  thy  words  thou  "shalt  be 
condemned.    Matt.  xii.  36,  37. 

3.  And  of  their  actions. 

God  shall  bring  every  work  into  judgment,  with  every  se- 
cret thing.    Eccl.  xii.  14. 

He  shall  reward  every  man  according  to  his  works.  Matt, 
xvi.  27. 

And  the  dead  were  judged,— according  to  their  works. 
Rev.  xx.  12. 

Men  will  have  to  answer  for  sins  of  omission,  as  well 
as  those  of  commission. 

The  wicked  shall  be  turned  into  hell,  and  all  the  nations 

that  forget  God.    Ps.  ix.  17. 
I  was  an  hungered,  and  ye  gave  me  no  meat,  etc.    Matt. 

xxv.  42. 
To  him  thatknoweth  to  do  good,  and  doeth  it  not,  to  him  it 

is  sin.    James  iv.  17. 


7.  How  will  men  be  judged  ? 
1.  By  the  law  of  God. 


Tlie  word  that  1  have  spoken,  the  same  shall  judge  him  in 

the  last  day.    John  xii.  4S. 
As  many  as  "have  sinned  in  the  law,  shall  be  judged  by  the 

law.    Rom.  ii.  12. 
Another  book  was  opened,  which  is  the  book  of  life  :  and 

the  dead  were  judged  out  of  those  tilings  which  were 

written  in  the  books.    Rev.  xx.  12. 


54  ON    THE    LAST    JUDGMENT. 

Righteous  judgment  will  be  pronounced  on  all. 

They  shall  awake,  some  to  everlasting  life,  and  some  to 
shame  and  everlasting  contempt,  etc.    Dan.  xii.  2,  3. 

They  shall  come  forth,  they  that  have  done  good,  unto  the 
resurrection  of  life  ;  and  they  that  have  done  evil,  unto 
the  resurrection  of  damnation.    John  v.  28,  29. 

8.  What  will  be  the  sentence  and  condition  of  the  righte- 
ous? 

Ye  which  have  followed  me  in  the  regeneration  shall  sit 
upon  twelve  thrones,  judging  the  twelve  tribes  of  Israel. 
Matt.  xix.  23. 

Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world.  Matt. 
xxv.  34. 

They  sung  a  new  song,  saying,— Thou  hast  redeemed  us,  and. 
made  us  to  our  God,  kings  and  priests.    Rev.  v.  9, 10. 

These  are  they  which  came  out  of  great  tribulation,  etc. 
Therefore  are  they  before  the  throne  of  God,  and  serve 
him  day  and  night  in  his  temple,  etc.    Rev.  vii.  14,  17. 

They  sin?  the  song  of  Moses,  and  the  song  of  the  Lamb. 
Rev.  xv.  3. 

9.  What  will  be  the  sentence  and  condition  of  the  wicked? 

Their  worm  dieth  not,  and  the  fire  is  not  quenched.    Isa. 

lxvi.  24.    Mark  ix.  44. 
The  children  of  the  kingdom  shall  be  cast  out  into  outer 

darkness;  there  shall  be  weeping  and  gnashing  of  teeth. 

Matt.  viii.  12. 
And  shall  cast  them  into  a  furnace  of  fire  •  there  shall  be 

wailing  and  gnashing  of  teeth.    Matt.  xiii.  42,  50. 
Depart  from  me,  ye  cursed,  into  everlasting  fire.    Matt. 

xxv.  41. 
Treasurost  up  unto  thyself  wrath  against  the  day  of  wrath. 

Rom.  ii.  5. 
Who  shall  be  punished  with  everlasting  destruction  from 

the  presence  of  the  Lord.    2  Thess.  i.  8,  9. 
And  said  to  the  mountains  and  rocks,  Fall  on  us,  and  hide 

us  from  the  face  of  him  that  sitteth  on  the  throne,  and 

from  the  wrath  of  the  Lamb.    Rev.  vi.  16. 
Shall  have  their  part  in  the  lake  which  burneth  with  fire 

and  brimstone ;  which  is  the  second  death.    Rev.  xxi.  8. 

How  fearful  and  how  inevitable  ! 

They  shall  say  to  the  mountains,  Cover  us !  and  to  the  hills, 

Fall  on  us  !    Hos.  x.  8. 
Can  thine  heart  endure,  or  can  thy  hands  be  strong  in  the 

days  that  I  shall  deal  with  thee'?    Ezek.xxii.il. 
"Who  among  us  shall  dwell  with  everlasting  burnings.  Isa. 

xxxiii.  14. 

There  are  only  two  descriptions  of  persons  in  the 
world,  the  righteous  and  the  wicked ; — you  have  heard 


ON    THE    LAST   JUDGMENT.  55 

the  end  of  both.  Choose  you  now  whom  you  will  serve. 
If  you  would  die  the  death  of  the  righteous,  prepare  for 
it,  by  living  his  life. 

Remember,  that  he  who  will  be  your  judge,  is  the 
same  Saviour  who  is  now  your  Mediator.  Make  him  your 
friend,  and  you  will  have  nothing  to  fear.  Let  the  ter- 
rors of  that  awful  day,  which  will  surely  come,  and  may 
surprise  you  suddenly,  induce  you  to  begin  in  earnest, 
to  prepare  to  meet  your  God.  When  Paul  reasoned  of 
righteousness,  temperance,  and  judgment  to  come,  Fe- 
lix trembled.  Acts  xxiv.  25.  Do  you  tremble  ?  If  you 
do,  check  not  the  salutary  fear ;  do  not,  like  Felix,  put  off 
the  consideration  of  those  important  matters  to  a  more 
convenient  opportunity,  which  in  your  case,  as  in  his, 
may  never  arrive.  Delay  not  an  hour  to  listen  to  the 
voice  of  wisdom,  lest  your  angry  and  insulted  Judge 
address  you  in  that  bitter  reproach, — 

Becatise  I  have  called,  and  ye  have  refused,  etc.  Prov.  i. 
24,  n. 

Seek  now  for  pardon  and  acceptance,  that  it  may  be 
well  with  you  in  that  day : — 

Pray  that  you  may  be  made  meet  to  be  partakers  of  the  in- 
heritance of  tiie  saints  in  light.    Col.  i.  12. 

Give  diligence  to  make  your  calling  and  election  sure. 
2  Pet.  i.  K». 

Tii at  so  an  entrance  may  be  administered  unto  you  abun- 
dantly into  the  everlasting  kingdom  of  our  Lord  and  fca- 
viour  Jesus  Christ.    2  Pet.  i.  11. 

Collect,  1st  Sunday  in  Advent.— Grant  that  when  he  shall  come 
in  his  glorious  majesty  to  judge  both  the  quick  and  dead, 
we  may  rise  to  the  life  immortal. 

3d  Sunday  in  Advent.— Grant  thnt  at  thy  second  coming  to 
judge  the  world,  we  may  be  found  an  acceptable  people 
in  thy  sight. 

6th  Sunday  after  Epiphany.— Grant  that  when  he  shall  ap- 
pear with  power  and  great  glory,  we  maybe  made  like 
unto  him. 


CHAPTER  XIII. 

OX    THE    CREED,   CONTINUED. 

On  the  Holy  Ghost. 

"  I  believe-  on  the  Holy  Ghost.-" 

1.  What  is  meant  by  the  Holy  Ghost? 

Ghost  is  the  same  as  Spirit.  The  Holy  Ghost,  or  Holy 
Spirit  is  the  Third  Person  in  the  Godhead,  "  the  Lord 
and  Giver  of  Life,  proceeding  from  the  Father  and  the 
Son." 

2.  Why  is  the  Holy  Ghost  called  a  Person  ? 
Because  those  attributes  and  expressions  which  apply 

to  distinct   persons,   are  used  in  the   Scriptures  when 

speaking  of  him.     He  is  said  to  understand,  to  will,  to 

give,  to  call,  to  do,  to  come,  to  send,  to  speak,  to  hear, 

etc.,  which  all  imply  personality. 

He  appeared  in  a  visible  shape.    Luke  iii.  22.    Aets  ii.  3. 
It  seemed  gooi  to  the  Holy  Ghost,  etc.    Acis  xv.  28. 

3.  What  proof  have  you  that  the  Holy  Ghost  is  God? 
The  various  attributes  and  works  of  God  are  ascribed 

to  him ;  and  he  is  expressly  called  God  in  the  Scriptures. 

In  the  fifth  chapter  of  Acts,  St.  Peter  tells  Annanias 
and  Sapphira  that  in  lying  unto  the  Holy  Ghost  they 
had  lied  unto  God. 

The  Holy  Ghost  commands  and  appoints  as  God. 

The  Holy  Ghost  said,  Separate  me  Barnabas  and  Saul.  Aets 

xiii.  2. 
So  they,  being  sent  forth  by  the  Holy  Ghost,  departed.  Acts 

xiii.  4. 
The  flock,  over  the  which  the  Holy  Ghost  hath  made  you 

overseers.    Acts  xx.  28. 

We  are  baptized  in  his  name. 

Baptizing  them  in  the  name  of  the  Father,  and  of  the  Son, 

and  of  the  Holy  Ghost.    Malt,  xxviii.  19. 
The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God, 

and  the  communion  of  the  Holy  Ghost,  be  with  you  all. 

2  Cor.  xiii.  14. 

(56) 


ON    THE    nOLY    GHOST.  57 

All  Scripture  is  given  by  inspiration  of  God.    2  Tim.  iii.  16. 
Holy  men  of  God  spake  as  tliey  were  moved  by  tae  Holy 
Ghost.    2  Tot.  i.  21. 

The  Holy  Spirit  is  named  above  three  hundred  times 

in  the  Old  and  New  Testaments. 

4.  When  is  the  descent  of  the  Holy  Ghost  celebrated  ? 
On  "Whitsunday,  which  is  the  anniversary  of  the  day 

of  Pentecost,  when  the  disciples  being  all  with  one  accord 
in  one  place,  they  were  all  suddenly  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other  tongues,  as  the 
Spirit  gave  them  utterance. 

5.  What  is  the  work  of  the  Holy  Spirit  ? 

He  effects  all  holy  changes  in  the  natural  man. 
He  strives  with  men. 

He  teaches,  and  opens  the  understanding  to  under- 
stand the  Scriptures. 

The  Holy  Ghost  shall  teach  you  what  you  ought   to   say. 

Luke  xii.  12. 
Words  which  the  Holy  Ghost  teacheth.    1  Cor.  ii.  13. 

He  convinces  of  sin. 

When  he  is  come,  he  will  reprove  the  world  of  sin.    John 
xv  i.  8,  9. 

He  regenerates. 

Except  a  man  be  horn  of  water  and  of  the  Spirit,  etc.    John 
iii.  3,  6. 

He  renews. 

He  saved  us  by  the  washing  of  regeneration,  and  renewing 
of  the  Holy  Ghost.    Tit.  iii.  5. 

He  dwells  in  the  heart. 

Know  ye  not  that  the  Spirit  of  God  dwelleth  in  you]  1  Cor. 
iii.  16j  17. 

He  strengthens  with  might. 

To  he  strengthened  with  might  by  his  Spirit,  in  the  inner 

man.    Eph.  iii.  16. 
The  flesh  lusteth  against  the  Spirit,  and  the  Spirit  against 

the  llesh.    Gal.  v.  17. 

He  is  a  source  of  consolation,  and  assures  us  of  the 

willingness  of  (rod  to  receive  and  bless  us. 

He  shall  give  you  another  Comforter— even  the  Spirit  of 

truth.    John  xiv.  16, 17. 
The  Comforter,  which  is  the  Holy  Ghost.    John  xiv.  26. 


58  ON    THE    HOLY    GHOST. 

He  guides  into  all  truth,  glorifies  Christ,  and  takes  of 
the  things  of  Christ,  and  reveals  them  unto  us,  so  as  to 
incline  us  to  part  with  sin. 
The  Spirit — will  guide  you  into  all  truth.    John  xvi.  13. 

He  produced  love,  joy,  peace,  consolation,  hope,  trust; 
and  all  that  makes  holy,  or  fits  for  heaven.      ^| 
The  fruit  of  the  Spirit  is  love,  joy,  peace,  etc.  Gal.   v.  23 . 

He  inspired  the  sacred  writers.-   ^B>% 

Holy  men  of  God  spake  as  they  were"n3&iecU]ngthe  Holy 
Ghost.  2  Pet.  i.  21.  $■    BJr   \ 

He  witnesses  with  us,  not  by  parfcicullB  Kpulslj^,  but 

by  coinciding  with  the  testimony  of  oi^>HBRienccs,  that 

we  are  upright  in  giving  ourselves  to  ^(jSJp,  and  also  by 

producing  in  us  the  tempers  and  affections  df  his  children. 

The  spirit  beareth  witness  with  our  spirit,  that  we  are  the 

childn  n  of  God.    Rom.  viii.  18. 
My  conscience  bearing  nae  witness  in  the  Holy  Ghost.  Rom. 

IX.  1. 

He  intercedes. 
The  Spirit  maketh  intercession  for  us.    Rom.  viii.  26. 
He  sheds  abroad  the  love  of  God  in  the  heart. 

The  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy 
Ghost.    Rom.  v.  5. 
He  sanctifies. 

Being  sanctified  by  the  Holy  Ghost.    Rom.  xv.  1G. 

Ye  are  sanctified— by  the  Spirit  of  our  God.    1  Cor.  vi.  11. 

It  is  by  the  Spirit  alone  that  we  can  do  any  good  thing, 

and  we  are  warned  not  to  slight  or  grieve  him.     If  he 

should  finally  leave  us,  there  would  be  no  hope  of  our 

being  again  brought  to  repentance,  and  consequently 

our  portion  would  inevitably  be  the  worm  that  dieth  not, 

and  the  fire  that  is  not  quenched. 

Grieve  not  the  Spirit.    Eph.  iv.  30. 
Quench  not  the  Spirit.    1  These,  v.  19. 

Take  heed  that  you  do  not  resist  and  grieve  the  Holy 
Spirit,  by  living  carelessly,  despising  his  gifts,  and  abus- 
ing his  favors.     Remembering  what  God  has  said: 
My  Spirit  shall  not  alwaj-s  strive  with  man.    Gen.  vi.  3. 

And  pray  earnestly  to  him,  to  uphold  you  with  his 
free  Spirit  (Psalm  li.  12 ;)  to  renew  a  right  Spirit  within 


...■• 

OX    THE    SIX    AGAIXST    THE    HOLY    GHOST.  59 

you  (Psalm  li.  10,)  and  not  .to- take  his  Holy  Spirit  from 
you  (Psalm  li.  11.) 

Absolution.—  Let  us  beseech  him  to  grant  us  true  repent- 
ance ijMd  his  Holy  Spirit.- 

Liia/iy. WE.nO.ua  ua  with  Xhe  grace  of  thy  Holy  Spirit,  to 
ameiwi  our  lives  according  to  thy  holy  word. 

Collect, \&  inula  if  after  Ascension. — \Ve  beseech  thee  send  to 
us  thy  Holy  Ghost  to  comfort  us. 

19th  Sunday  after  Trinity.— Grant  that  thy  Holy  Spirit  may, 
in  all  things,  direct  and  rule  our  hearts. 

1st  Collect,  Communion  Service. — Cleanse  the  thoughts  of  our 
hearts  by  the  inspirational'  thy  Holy  Spirit. 


CHAPTER  XIY. 

OX    THE    CREED,    CONTINUED. 

On  the  Sin  Against  the  Holy  Ghost. 

1.  What  Scriptures  speak  of  this  sin? 

Matt.  xii.  31,  32.    Mark  iii.  29.     Luke  xii.  10.    Heb.  vi.  4,  C. 
I  John  v.  16. 

Repeat,  or  carefully  read,  all  these  texts. 

2.  Will  this  sin  ever  be  forgiven  ? 

3.  What  examples  are  found  in  Scripture  of  those  ivho 
are  supposed  to  have  committed  this  sin? 

Koran,  Dathan,  and  Abiram.    Num.  xvi.  2G-32. 
The  sons  o;  Eli.    1  Sam.  ii.  25. 
Alexander  the  coppersmith.    2  Tim.  iv.  14. 
Those  who  sin  wilfully  after  they  have  received  the  knowl- 
edge of  the  truth.    Heb.  x.  20-31. 

And  the  actual  cases  which  St.  John  must  have  had 
in  mind  in  his  first  Epistle,   (v.  10.) 

4.  What  did  that  sin  consist  in  ? 

FrOm   the   texts  found  in  the  Evangelists,   it  would 
seem  that  in  those  cases  it  consisted  in  ascribing  to  the 


60  ON    THE   SIN   AGAINST   THE   HOLT   GHOST. 

devil  works  which  they  knew  to  be  wrought  by  the  Spi- 
rit of  God — for  where  this  sin  is  spoken  of  by  St.  Mark, 
this  is  added,  "because  they  said  he  hath  an  unclean 
spirit."  This  taken  only  as  against  Christ,  the  Visible 
Son  of  God,  could  be  forgiven  ;  but,  as  it  is  the  office  of 
the  Spirit,  by  its  inward  working,  to  demonstrate  to  the 
soul  the  truth  and  duty  and  blessedness  of  religion,  if 
this,  when  so  demonstrated,  be  blasphemed  and  set  at 
naught,  against  light,  knowledge,  and  conviction,  there 
is  no  forgiveness  for  it.  This  appears  to  be  one  act  of 
sin  committed  at  a  particular  time. 

5.  Can  tin's  sin  be  committed  now  f 

Some  answer  this  question  in  the  affirmative  and  some 
in  the  negative.  The  subject  was  perhaps  left  in  some 
degree  of  obscurity,  that  none  might  presume. 

6.  But  does  it  not  appear  from  Heh.  vi.  that  the  same 
hopeless  condition  may  be  reached  by  a  slower  pro- 


cess 


2 


Yes.  By  the  neglect  and  resistance  of  the  Spirit ;  by 
"grieving"  and  "quenching"  it,  of  which  the  Scrip- 
tures warn  us.  There  is  a  backsliding  and  a  drawing 
back  unto  perdition. 

7.  But  does  not  this  view  of  "  unpardonable'7  sin,  as 
it  is  called,  contradict  what  is  said  in  1  John  i.  7  : 
The  blood  of  Jesus  Christ  cleanseth  us  from  all  sins, 
and  Heb.  vii.  25:  He  is  able  to  save  unto  the  utter- 
most, etc.? 

No.  For  these  and  such  like  texts  are  all  qualified, 
as  will  appear  upon  referring  to  them  and  reading  them 
in  their  connection.  While  no  sin  can  be  unpardonable, 
because  its  heinousness  reaches  beyond  the  efficacy  of 
the  atonement,  and  the  sin  of  Judas  would  have  proved 
as  pardonable  as  the  sin  of  Peter  had  Judas  only  come 
for  pardon  as  Peter  did.  Yet  this  sin  against  the  Spirit 
seems  to  be  of  such  a  nature  as  to  prevent  those  who  are 
guilty  of  it  from  ever  coming  to  Christ,  or  seeking  for 
salvation. 


ON    THE    SIX    AGAINST    THE    HOLY    GHOST.  Gl 

8.  Are  those  ivlio  are  distressed  by  the  apprehension 
that  they  have  committed  unpardonable  sin,  or 
grieved  away  the  Spirit  so  that  it  will  not  return 
to  them,  likely  to  be  the  persons  in  that  condition? 

No.  For  this  very  distress  is  the  work  of  the  Spirit 
still  present,  unless  in  those  rare  cases  where  absolute 
despair,  like  that  of  lost  spirits,  takes  possession  of  the 
soul.  This  despair,  like  that  of  Judas,  seems  to  be  the 
last  and  greatest  sin. 

The  following  is  from  Bishop  Ez.  Hopkins: — 

"  But  that  which  more  than  all  troubles  the  despair- 
ing soul  is,  lest  it  hath  committed  the  unpardonable  sin 
against  the  Holy  Ghost.  And  this  many  are  afflicted 
with ;  this  they  fear;  and  so,  in  the  extreme  anguish 
and  horror  of  their  souls,  they  cry  out  that  they  are 
lost,  that  they  are  damned,  that  there  is  no  hope,  no  par- 
don for  them.  If  it  be  so,  indeed,  that  there  is  no  par- 
don for  thee  :  yet  this  outcry  confutes  itself;  for  the  sin 
against  the  Holy  Ghost  is,  of  all  others,  the  least  jeal- 
ous and  suspicious.  I  am  persuaded  that  the  conside- 
ration of  the  nature  of  this  sin  will  persuade  us  that 
there  is  no  man  guilty  of  it,  but  he  that  is  also  given  up 
by  God  to  a  reprobate  mind  and  a  seared  conscience,  and 
so  grown  quite  past  feeling  as  never  to  complain  of  his 
miserable  condition. 

"  Thy  very  troubles,  therefore — thy  very  despairing 
thoughts,  show  that  thou  hast  no  reason  to  despair,  and 
that  thy  sins  are  not  unpardonable ;  and,  therefore,  be 
what  they  will,  the  deformity  of  them  never  so  ugly, 
the  guilt  of  them  as  ghastly  as  thy  guilty  conscience 
represents  them,  yet  there  is  an  all-sufficiency  in  Christ 
to  save  thee  fully." 


CHAPTER  XT. 

ON    THE    CREED    CONTINUED. 

On  the  Church. 

"  I  believe  in  the  Holy  Catholic  Church." 

1.  What  is  the  literal  meaning  of  the  word  Church  ? 
The  house  of  the  Lord.* 

2.  Wliat  is  the  leading  idea  of  the  word  in  Hie  New 
Testament  ? 

It  is  that  of  the  true  people  of  God  called  out  of  the 
world,  as  being  and  acting  together  collectively,  as  a 
congregation  and  not  as  individuals. 

3.  Under    what    more    specific    designation    is   the 
Church  spoken  of? 

As  Universal  or  Catholic.  National  or  Provincial. 
Local  or  confined  to  a  single  Assembly.  Visible.  In- 
visible.     Militant.      Triumphant  and  Denominational. 

4.  What  is  the  Church  Universal  or  Catholic  ?\ 

The  Catholic  Church  spoken  of  in  the  creed  is  the 
whole  body  of  true  believers  throughout  the  world,  ir- 
respective of  Ecclesiastical  connection.  This  is  "  the 
mystical  body  of  Christ,  the  blessed  company  of  all 
faithful  people,"  named  in  the  communion  service : — 
the  Church  to  which  alone  the  promises  are  made  in 

*  Such  is  the  meaning  of  the  Greek  word  Kuriakos  from 
which  the  English  word  Church  seems  to  be  derived;  but, 
in  no  single  instance  in  our  New  Testament  where  we  find 
the  word  Church,  Is  the  original  Kuriakos,  but  it  is  always 
Ekklesia,  which  means  a  body  or  company  called  together 
out  of  some  other  body  or  company— ordinarily  the  true 
people  of  God  from  the  world.  It  sometimes  occurs  in, 
other  connections,  merely  designating  an  assembly.  It 
never  means  the  building  or  place  of  worship. 

fThe  word  Catholic  was  first  applied  to  the  Church  by 
Ignatius,  and  imported  not  only  universality  as  going  over 
all  countries,  but  as  distinguished  from  heretical  sects. 

(62) 


ON    THE    CHURCH.  G3 

Scripture.  This  is  the  meaning  in  Eph.  i.  22.  Gave 
him  to  be  head  over  all  things  to  the  Church,  which  is 
his  body.  Col.  i.  18.  He  is  the  head  of  the  body,  the 
church. 

5.  What  are  the  notes  or  distinguishing  marks  of  the 
Catholic  Church? 

1.  Unity.  Eph.  iv.  4-6.  There  is  one  body,  and  one 
Spirit,  one  Lord,  one  faith,  one  baptism,  one  God  and 
Father  of  all.  This  is  manifestly  then  a  unity  of  Faith 
and  Spirit,  not  of  mere  government  or  external  order. 

2.  Sanctity  or  holiness.  Eph.  v.  25-27.  Christ  also 
loved  the  church,  and  gave  himself  for  it ;  that  he  might 
sanctify  and  cleanse  it,  that  he  might  present  it  to  him- 
self a  glorious  church,  not  having  spot  or  wrinkle  ;  but 
that  it  should  be  holy  and  without  blemish. 

3.  Discipline,  though  not  in  the  same  order  of  neces- 
sity. This  is  plain  from  the  numerous  injunctions  of 
St.  Paul  touching  discipline. 

6.  What    is    meant    by    National    or    Provincial 
Churches  ? 

Those  Christian  Societies  comprised  within  any  nation 
or  province,  as  the  Church  of  Judea,  the  Church  of 
Gallatla. 

7.  What  is  meant  by  a  local  Church  ? 

A  single  congregation,  sometimes  gathered  in  a 
private  house.     1  Cor.  xvi.  19.     Rom.  xvi.  5. 

8.  What  is  meant  by  the  Visible  Church? 

All  those  visible  societies  throughout  the  world  which 
profess  the  true  religion  and  observe  its  sacraments. 
The  visible  church  contains  hypocrites  along  with  true 
believers.  Such  were  the  Churches  of  Corinth.  The 
seven  Churches  of  Asia  minor,  etc. 

9.  What  do  you  mean  by  the  invisible  Church.  ? 

The  church  as  seen  by  the  Lord,  composed  entirely 

of  those  Avho  are  in  living  union  with  Christ,  and  this  is 

the  church  alone  to  which  appertain  the  blessings  and 

promises  made  in  Scripture  to  the  church.     Heb.  xii. 

'22,  23. 


64  ON   THE   CHURCH. 

10.  What  is  the  importance  of  observing  this  dis- 
tinction? 

Romanists  by  denying  it,  claim  that  every  thing  said 
in  Scripture  about  the  church,  holds  true  of  the  existing 
organization  which  they  call  the  church,  which  is  often 
most  corrupt  in  doctrine  and  practice.  This  organiza- 
tion they  make  "the  pillar  and  ground  of  the  truth" 
not  the  society  of  those  united  to  Christ  by  a  living  faith. 
And  thus  the  visible  Church  of  Rome  claims  to  be  the 
Church  of  Scripture,  and  to  have  a  divine  warrant  for  all 
its  teachings.  But  there  can  be  no  vital  union  (such  as 
exists  between  the  head  and  the  members  of  the  body, 
or  the  vine  and  its  branches)  between  Christ  and  col- 
lective societies,  or  corporations  made  up  of  good  and 
bad,  the  latter  often  predominating.  There  is  no  such 
thing  as  Christ  dwelling  in  the  church  considered  as  a 
corporate  entity,  or  otherwise  than  as  dwelling  in  the 
hearts  of  individual  members  ;  and  those  individuals  in 
whose  hearts  he  does  not  dwell  are  no  part  of  the  church 
to  which  the  promises  are  made,  and  which  is  called 
"the  body  of  Christ/7  and  which  will  not  wholly  fall 
away.  «y" 

11.  What  is  meant  by  the  ivords  "the  communion  of 
Saints,"  which  immediately  follow  "  I  believe  in 
the  Holy  Catholic  Church  "  f 

The  words  are  added  to  show  what  is  meant  by  the 
Holy  Catholic  Church,  in  which  belief  is  expressed  in 
the  Creed,  and  so  prove  that  the  church  there  meant  is 
not  the  visible  organization,  except  so  far  as  it  contains 
true  believers,  or  saints. 

12.  What  is  meant  by  militant  and  triumphant,  as 
applied  to  the  church  ? 

The  first  regards  the  church  as  upon  earth  warring 
with  sin  and  trouble:  the  other  as  being  in  glory,  having 
triumphed  over  all  its  foes. 

13.  What  is  meant  by  denominational  churches, 
such  as  the  Roman,  Greek,  Episcopal,  etc.? 

Those   portions    of    the   Catholic   church  associated 


ON    THE    CHURCH.  G5 

under  the  peculiar  systems  of  doctrine,  discipline  and 
worship,  to  which  those  names  are  given. 

14.  What  is  the  doctrine  of  the   infallibility  of  the 
church  f 

That  its  interpretations  of  Scriptures  are  certainly 
and  necessarily  true,  and  that  the  people  are  bound  to 
believe  the  Bible  in  that  sense,  and  that  only,  which 
the  church  puts  upon  it. 

15.  What  follows  from  this  notion  f 

It  follows  that  the  church  is  above  the  Bible,  as  the 
authoritative  interpreter  of  a  law,  though  in  theory 
supposed  to  coincide  with  the  law;  it  is  practically 
above  it,  since  it  is  his  interpretation  that  the  people 
are  bound  to  receive  and  obey.  Where  a  single  man, 
as  the  Pope  or  Bishop  of  Rome,  is  declared  infallible, 
he  is  practically  and  as  toward  the  people  put  in  the 
place  of  God. 

16.  Is  it  true  that  the  church  was  historically  before 
the  Bible  ? 

Though   it  is  true   enough   that  the   church  existed 

before  our  present  Bible  was  completed,  yet  it  did  not 

exist  before  the  Word  of  God,   for  on  that  and  that 

alone  did  it  begin  and  proceed.     God  had  spoken  at 

sundry  times  and  in  divers  manners  unto  the  fathers, 

by  the  prophets,  before  the  church  had  any  existence. 

It  is  therefore  a  very  misleading  statement,  to  say  that 

the  church  was  before  the  Bible. 

Collect  .for  Ml  Saints'  Day.—O  Almighty  God,  who  hast  knit 
together  thine  elect  in  one  communion  and  fellowship, 
in  the  mystical  body  of  thy  Son  Christ  our  Lord;  grant  us 
grace  so  to  follow  thy  blessed  Saints  in  all  virtuous  and 
godly  living,  that  we  may  come  to  those  unspeakable 
joys  which  thou  hast  prepared  for  those  who  unfeignedly 
love  thee,  through  Jesus  Christ  our  Lord. 

NOTE* 

In  the  xix  and  rs  and  xxxi  articles  will  be  seen  the  dif- 
ference between  the  Episcopal  Church,  and  the  Church  of 
Rome,  on  the  subject  of  this  chapter.  The  view  which  is 
given  this  chapter  is  that  maintained  by  Cranmer,  Jewell, 
Hooker,  Lord  Bacon  and  all  the  earlier  writers  of  authority. 
See  Litton,  on  the  Church,  for  a  masterly  and  conclusive 
treatment  of  the  whole  subject. 


CHAPTER  XYL 

ON    THE    CREED,  CONTINUED 

On  "  the  Forgiveness  of  Sins ." 

1.    What  is  sin  ? 

Sin  is  the  transgression  of  the  law.    1  John  iii.  4. 

Any  thought,  desire,  word,  or  action,  contrary  to 
God's  law,  or  the  omission  of  any  duty  commanded 
therein:  every  evil  inclination,  as  well  as  every  evil 
habit,  contracted  in  the  soul. 

Out  of  the  heart  proceed  evil  thoughts,  murders,  etc. 
Matt.  xv.  19. 

The  thought  of  foolishness  is  sin.    Prov.  xxiv.  9. 

Every  idle  word  that  men  shall  speak,  they  shall  give  ac- 
count thereof  in  the  day  of  judgment.    Matt.  xii.  36. 

All  unrighteousness  is  sin.    1  John  v.  17. 

To  him  that  knoweth  to  do  good  and  doeth  it  not,  to  him  it 
is  sin.    James  iv.  17. 

Our  original  nature  is  corrupt. 
In  sin  did  my  mother  conceive  me.    Ps.  li.  5. 

God  has  an  unlimited  right  over  us,  and  has  given  us 
holy  laws  for  the  regulation  of  our  conduct,  which  he 
has  enforced  by  promising  rewards,  and  threatening 
punishment.  Every  sin,  therefore,  which  we  commit, 
causes   guilt;    and  every  sinner   deserves  to   suffer  in 

Eroportion  to  his  offence  ;  for  when  God  is  wronged,  he 
as  a  most  just  right  to  punish:  and  we  may  judge  how 
very  extensive  his  commandments  are,  when  we  con- 
eider  our  Saviour's  exposition  of  them.  Matt.  v.  21,  27, 
33,  38,  43. 

We  should  so  reverence  conscience  as  not  to  do  what 
we  suspect  may  be  wrong. 
Whatsoever  is  not  of  faith  is  sin.    Rom.  xlv.  23. 

But  however  reasonable  God's  command  may  be, 
Fools  make  a  mock  at  sin.    Prov.  xiv.  9.    And 

Sin  does  not  appear  sin,  and  become  exceeding  sinful,  un- 
til the  Spirit  be  given  us.    Rom.  vii.  13. 

(66) 


ON  "the  forgiveness  of  sins."  67 

When  lie  is  come,  he  will  reprove  (or  convince)  the  world 
of  sin.    John  xvi.  8,  9. 

2.  What  is  the  sentence  denounced  on  the  sinner  ? 
Death. 

In  the  day  that  thou  eatest— thou  shalt  surely  die.    Gen. 

ii.  17. 
The  wicked  shall  be  turned  into  hell.    Ps.  ix.  17. 
The  soul  that  sinneth  it  shall  die.    Ezek.  xviii.  4,  2d. 
The  wages  of  sin  is  death,    liom.  vi.  23. 

3.  Have  all  mankind  sinned  ? 
Yes.     (See  also  chapter  1st.) 

There  is  no  man  that  sinneth  not.    1  Kings  viii.  46.   2  Chron. 

vi.  36. 
There  is  not  a  just  man  upon  earth,  that  doeth  good  and 

sinneth  not.    Eccl.  vii.  20. 
All  have  sinned  and  come  short  of  the  glory  of  God.    Rom. 

iii.  23. 

All  men,  therefore,  are  by  nature  and  practice  sin- 
ners, and  are  exposed  to  God's  everlasting  indignation  ; 
and  if  they  had  never  committed  more  than  one  sin  in 
all  their  lives,  yet 

"Whosoever  shall  keep  the  whole  law,  and  yet  offend  in  one 
point,  he  is  guilty  of  all.    James  ii.  10 

4.  If  sin  be  committed  against  God,  to  whom  must  we 
look  for  the  pardon  of  sin? 

Look  unto  me  all  ye  ends  of  the  earth,  and  be  ye  saved. 

Isa.  xlv.  22. 
The  blood  of  Jesus  Christ  cleanseth  from  all  sin.    1  John 

i.  7. 

5.  What  intimation  has  God  given  to  men,  of  the  way 
in  which  pardon  of  sin,  and  acceptance  with  him, 
were  to  be  obtained? 

He  made  it  known  to  the  Old  Testament  saints  by 
several  types  and  ceremonies,  all  of  which  were  intended 
to  symbolize  the  forgiveness  of  sins. 

But  he  reserved  the  clear  discovery  of  the  way  of  a 
sinner's  salvation  until  the  coming  of  Christ. 

For  he  shall  save  his  people  from  their  sins.    Matt.  i.  21. 

This  is  my  blood— shed  for  the  remission  of  sins.  Matt, 
xx vi.  28. 

Through  his  name,  whosoever  believeth  in  him  shall  re- 
ceive remission  of  sins.    Acts  x.  43. 


68  ON    "  THE    FORGIVENESS   OF    SINS." 

We  were  reconciled  to  God  by  the  death  of  his  Son.    Rom. 

v.  10. 
Christ  died  for  onr  sins,  according  to  the  Scriptures.    1  Cor. 

xv.  3. 
He  hath  made  him  to  be  sin  for  us.    2  Cor.  v.  21. 
"Who  gave  himself  for  our  sins.    Gal.  i.  4. 
Having  made  peace  through  the  blood  of  his  cross.  Col.  i.  20. 
Christ  Jesus  came  into  the  world  to  save  sinners.    1  Tim. 

i.  15. 
Without  shedding  of  blood  is  no  remission.    Heb.  ix.  22. 
Christ  hath  once  suffered  for  sins,  the  just  for  the  unjust, 

that  he  might  bring  us  to  God.    1  Pet.  iii.  18. 
God  sent  his  Son  to  be  the  propitiation  for  our  sins.   1  John 

iv.  10. 
To  him  that  washed  us  from  our  sins  in  his  blood.    Rev. 

i.  5. 
Thou  hast  redeemed  us  to  God  by  thy  blood.    Rev.  v.  9. 
He  was  the  Lamb  slain  from  the  foundation  of  the  world. 

Rev.  xiii.  8. 

6.  What  assurance  has  God  given  us  that  he  will  for- 
give the  sins  of  those  ivho  come  to  him  through  Jesus 
Christ,  feeling  a  deep  sense  of  their  need  of  pardon  f 

The  Lord,  forgiving  iniquity,  and  transgression,  and  sin. 

Exod.  xxxiv.  7.    Num.  xiv.  18. 
Thou,  Lord,  art  good,  and  ready  to  forgive.    Ps.  lxxxvi.  5. 
There  is  forgiveness  with  thee,  etc.    Ps.  cxxx.  4. 
Though  your  sins  be  as  scarlet,  they  shall  be  as  snow.    Isa. 

i.  18. 
Our  God  will  abundantly  pardon.    Isa.  Iv.  7. 
If  the  wickeu  will  turn,  his  sins  shall  not  be  mentioned. 

Ezek.  xviii.  21,  22. 
To  the  Lord  our  God  belong  mercy  and  forgiveness.    Dan. 

ix.  9. 
Him  hath  God  exalted  to  give— forgiveness  of  sins.    Acts 

v.  31. 
He  is  faithful  and  just  to  forgive  us  our  sins.    1  John  i.  9. 

Do  you  feel  yourselves  to  be  a  sinner,  exposed  to  the 
wrath  and  under  the  curse  of  God?  or  are  you  sinning 
with  a  high  hand,  setting  at  defiance  the  Majesty  of 
heaven,  and  saying  in  your  hearts,  "  God  careth  not  for 
it  V  If  the  remembrance  of  your  sins  be  grievous  unto 
you,  have  you  sought  the  forgiveness  of  them  through 
Jesus  Christ?  If  not,  apply  to  him  now  for  pardon  ;  for 
he  has  said,  (Rev.  xxii.  17,)  "Whosoever  will,  let  him 
come."  He  pardoned  David,  Manasseh,  and  Peter,  and 
he  will  also  pardon  you.  He  took  upon  himself  your 
nature — he  put  himself  in  your  stead — he  has  satisfied 
the  offended  justice  of  God,  by  having  kept  that  law 


ON   THE    RESURRECTION   OF   THE   BODY.  CO 

•which  you  have  broken ;  and  having  suffered  the  pun- 
ishment due  to  your  offences,  if  you  -will  flee  to  him  for 
refuge,  he  will  say  to  you,  (Matt.  ix.  2,)  "  Thy  sins  be 
forgiven  thee — the  Lord  hath  put  away  thy  sin."  But 
if  you  should  die  with  your  sins  unforgiven,  it  would 
have  been  better  for  you  never  to  have  been  born. 
Absolution.— He  pardoneth  and  absolveth  all  those  who  truly- 
repent. 
Litanj/.— Pray  that  it  may  please  God  to  forgive  you  all  your 

sins,  negligences,  and  ignorances. 
Uth  Sundai/  after  Trinity.— O  God,  who  declarest  thy  Al- 
mighty power  chiefly  in  showing  mercy  and  pity,  etc. 


CHAPTER  XVII. 


ON    THE    CREED,  CONTINUED. 

On  the  Resurrection  of  the  Body,  and  the  Life  Everlasting. 

1.  What  are  the  last  two  articles  of  the  Creed  ? 

The  resurrection  of  the  body  and  the  life  everlasting. 

2.  How  does  man  differ  from  the  brutes? 

He  has  a  living  soul,  which  shall  exist  eternally: 
while  the  spirit  that  animates  the  brute  perishes  together 
with  its  body. 

The  resurrection  unto  eternal  life  is  one  of  the  prin- 
ciples of  the  doctrine  of  Christ,  (Ileb.  vi.  2.)  and  one  of 
the  privileges  of  the  members  of  Christ. 

3.  What  is  death? 

The  separation  of  the  soul  from  the  body. 

Then  shall  the  dust  return  to  the  earth  as  it  was  ;  and  the 
spirit  shall  return  uiuo  God  who  gave  it.    Eccl.  xii.  7. 

4.  What  becomes  of  the  bodies  of  men  when  they  die  ? 
They  are  dissolved  by  corruption,  and  turned  again 

into  dust. 


70  ON   THE    RESURRECTION   OF   THE   BODY. 

All  flesh  shall  perish  together,  and  man  shall  turn  again 

unto  dust.    Job  xxxiv.  15. 
If  our  earthly  house  of  this  tabernacle  were  dissolved.    2 

Cor.  v.  1. 

Death  is  sometimes  in  the  Scriptures  called  a  sleep : 

— not  a  sleep  of  the  soul,  but  a  sleep  of  the  body  till  the 

last  day. 

Lest  I  sleep  the  sleep  of  death.    Ps.  xiii.  3. 
Our  friend  Lazarus  sleepeth.    John  xi.  11. 

It  is  the  common  lot  of  all  except  Enoch,  (Gen.  v.  24,) 
and  Elijah,  (2  Kings  ii.  11,)  and  there  is  no  escaping  it. 

Dust  thou  art,  and  unto  dust  sbalt  thou  return.  Gen.  iii.  19. 
What  man  is  he  that  liveth  and  shall  not  see  death  ?    Ps. 

lxxxix.  48. 
Death  passed  upon  all  men,  for  that  all  have  sinned.    Rom. 

v.12. 
It  is  appointed  unto  men  once  to  die.    Heb.  ix.  27. 

5.  What  becomes  of  the  souls  of  men  at  death  f 

They  go  to  a  place  of  happiness  or  misery,  accord- 
ingly as  they  are  prepared  for  the  one  or  the  other. 

Lazarus  and  Dives  :  the  rich  man  was  tormented  in  hell; 
and  Lazarus  was  carried  by  angels  into  Abraham's  bosom. 
Luke  xvi.  23. 

To-day  sbalt  thou  be  with  me  in  Paradise.    Luke  xxiii.  43. 

Into  thy  hands  I  commend  my  spirit.    Luke  xxiii.  46. 

Lord  Jesus  receive  my  spirit.    Acts  vii.  5!). 

I  saw  under  the  altar  the  souls  of  them  that  were  slain  for 
the  word  of  God,  etc.,  and  they  cried  with  a  loud  voice, 
saying.  How  long  dost  thou  not  jud«e  and  avenue  our 
blood  on  them  that  dwell  on  the  earth?    Rev.  vi.  9, 10. 

6.  How  long  will  the  bodies  of  men  continue  in  the 
grave ? 

Till  the  morning  of  the  resurrection. 
The  harvest  is  the  end  of  the  world.    Matt.  xiii.  39. 

7.  Wlxat  is  a  resurrection  t 

The  reunion  of  the  soul  and  body. 

The  valley  was  full  of  bones  :  and  they  lived  and  stood  up 
upon  their  feet.    Ezek.  xxxvii.  1,  7,  8, 10. 

This  is  equally  as  easy  to  God,  as  the  uniting  them 

together  at  first. 

Why  should  it  be  thoncht  a  thing  incredible  with  you,  that 
God  should  raise  the  dead  1    Acts  xxvi.  8. 


AND    THE    LIFE    EVERLASTING.  71 

8.  Will  the  same  body  rise  which  we  now  inhabit  ? — 
Will  there  be  no  alteration  in  it  ? 

Our  bodies  will  be  the  same,  but  they  will  experience 
such  a  change  as  will  take  away  from  them  all  tendency 
to  decay,  and  adapt  them  for  that  eternal  state  of  exis- 
tence, for  which  we  are  hereafter  destined. 

The  bodies  of  the  saints  will  be  fitted  to  bear  an  ex- 
ceeding and  eternal  weight  of  glory ;  and  those  of  the 
wicked  to  endure  unspeakable  and  everlasting  torment. 

It  is  sown  a  natural  body,  it  is  raised  a  spiritual  body.   1 

Cor.  xv.  44. 
We  shall  all  be  changed  in  a  moment,  in  the  twinkling  of 

an  eye,  at  the  last  trump.    1  Cor.  xv.  51,  52. 
This  corruptible  must  put  on  incorruption  ;  and  this  mor« 

tal  must  put  on  immortality.    1  Cor.  xv.  53. 
Who  shall  change  our  vile  body  that  it  may  be  fashioned 

like  unto  his  glorious  body.    Phil.  iii.  21. 
The  dead  in  Christ  shall  rise  first :  then  we  which  are  alive 

and  remain,  shall  be  caught  up  together  with  them  in 

the  clouds,  to  meet  the  Lord  in  the  air.  1  Thess.  iv.  16, 17. 

The  proofs  of  a  general  resurrection  are  many.  The 
prosperity  of  the  wicked  and  the  sufferings  of  the  right- 
eous in  the  present  life  afford  a  strong  presumption  of 
it.  God,  who  is  just  and  holy,  cannot  permit  sin  to  pass 
with  impunity ;  and  rewards  have  been  promised,  and 
punishments  threatened  to  mankind  in  general ;  it  fol- 
lows, therefore,  that  as  there  cannot  be  equal  retribu- 
tion here,  there  must  be  a  resurrection,  "  in  which  every 
one  may  receive  the  things  done  in  his  body,  according 
to  that  he  hath  done,  whether  it  be  good  or  bad."  2  Cor. 
v.  10.  Nor  is  there  anything  in  the  fact  itself  which 
should  render  it  improbable. 

Except  a  corn  of  wheat  fall  into  the  ground  and  die,  it 
abideth  alone;  but  if  it  die  it  bringeth  forth  much  fruit. 
John  xii.  24. 

Thou  fool,  that  which  thou  sowest  is  not  quickened,  except  i_- 
it  die.    1  Cor.  xv.  36.  >0^ 

9.  Was  the  doctrine  of  the  resurrection  of  the  body 
'plainly  taught  before  Christ  came  ? 

It  was  intimated  in  the  Old  Testament. 

[Abraham]  accounted  that  God  was  able  to  raise  [Isaac] 
up,  even  from  the  dead :  from  whence  also  he  received 
him  in  a  figure.    Heb.  xi.  19. 


72  ON    THE    RESURRECTION   OP   THE   BODY, 

I  know  that  my  Redeemer  livetli,  and  that  he  shall  stand 

at  the  latter  day  upon  the  earth.    And  though  after  my 

skin  worms  destroy  this  body,  yet  in  nry  flesh  shall  I  see 

God.    Job  xix.  25,  26. 
I  shall  be  satisfied,  when  I  awake,  with  thy  likeness.    Ps. 

xvii.  15. 
God  will  redeem  my  soul  from  the  power  of  the  grave  ;  for 

he  shall  receive  me.    Ps.  xlix.  15. 
Thy  dead  men  shall  live,  together  with  my  dead  body  shall 

they  arise.    Isa.  xxvi.    19. 
Many  that  sleep  in  the  dust  of  the  earth  shall  awake.  Dan. 

xii.  2. 
O  grave,  I  will  be  thy  destruction.    Hos.  xiii.  14. 

The  Sadducees  denied  a  resurrection :  but  the  Phari- 
sees, and  other  Jews,  firmly  believed  it. 

10.  Give  the  New  Testament  proofs. 

Now,  that  the  dead  are  raised,  even  Moses  showed  at  the 
bush,  when  he  calleth  the  Lord,  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of  Jacob.  For  he  is  not  a 
God  of  the  dead,  but  of  the  living.  Matt.  xxii.  31.  Luke 
XX.  37,  38. 

Jacob  had  been  dead  two  hundred  years,  when  Moses 

thus  spake. 

Thou  shalt  be  recompensed  at  the  resurrection  of  the  just. 

Luke  xiv.  14. 
Marvel  not  at  this  ;  for  the  hour  is  coming,  in  the  which  all 

that  are  in  the  grave  shall  hear  his  voice,  and  shall  come 

forth.    John  v.  28,  k9. 
That  of  all  which  [the  Father]  hath  given  me,  I  should  lose 

nothing;  but  should  raise  it  up  again.    John  vi.  39. 
They  preached  through  Jesus  the  resurrection  from  the 

dead.    Acts  iv.  2. 
[Paul  at  Athens]  preached  unto  them  Jesus  and  the  resur- 
rection.   Acts  xvii.  18. 
He  that  raised  up  Christ  from  the  dead  shall  also  quicken 

your  mortal  bodies.    Rom.  viii.  11. 
"We  shall  not  all  sleep,  but  we  shall  all  be  changed.    1  Cor. 

xv.  13,  21,  42,  51. 
He  which  raised  up  the  Lord  Jesus  shall  raise  up  us  also  by 

Jesus,  and  shall  present  us  with  you.    2  Cor.  iv.  14. 

11.  Who  will  be  raised  on  this  awful  day? 

All  men  who  have  ever  lived — every  individual  of  the 

race  of  Adam,  both  the  holy  and  the  wicked. 

Before  him  shall  be  gathered  all  nations.    Matt.  xxv.  32. 
There  shall  be  a  resurrection  of  the  dead,  both  of  the  just 

and  unjust.    Acts  xxiv.  15. 
We  shall  all  stand  before  the  judgment-seat  of  Christ. 

Rom.  xiv.  10. 
Even  so  in  Christ  shall  all  be  made  alive.    1  Cor.  xv.  22. 


AND    THE    LIFE    EVERLASTING.  73 

We  must  all  appear  before  the  judgment-seat  of  Christ. 

2  Cor,  v.  10. 
I  saw  the  dead,  small  and  great,  stand  before  God.    Rev. 

xx.  12. 
And  the  sea  gave  up  the  dead  which  were  in  it.  Rev.  xx.  13. 

Our  resurrection  will  be  effected  by  virtue  of  the  re- 
surrection of  Christ. 

I  am  the  resurrection  and  the  life.    John  xi.  25. 

By  man  came  also  the  resurrection  of  the  dead.    I  Cor. 

xv.  21. 
As  in  Adam  all  died,  even  so  in  Christ  shall  all  be  made 

alive.    1  Cor.  xv.  22. 
That  we  should  not  trust  in  ourselves,  but  in  God,  which 

raiseth  the  dead,    2  Cor.  i.  9. 

12.  Give  the  instances  of  the  dead  being  raised,  re- 
corded in  Scripture. 

The  widow  of  Sarepta,  or  Zarephath's  child,  raised  by  Eli- 
jah.   1  Kings  xvii.  2J. 

The  Shunamite's  son,  raised  by  Elisha.    2  Kings  iv.  35. 

The  dead  man  who  touched  the  bones  of  Elisha.  2  Kings 
xiii.  21. 

Jairus's  daughter,  raised  by  our  Saviour.    Mark  v.  42. 

The  widow  of  Nain's  son,  raised  by  our  Saviour.  Luke 
vii.  12. 

Lazarus,  raised  by  our  Saviour.    John  xi.  43. 

Tabitha,  or  Dorcas,  raised  by  Peter.    Acts  ix.  40. 

Eutychus,  raised  by  Paul.    Acts  xx.  9,  12. 

The  bodies  of  many  of  the  saints  arose  at  Christ's  cruci- 
fixion, and  appeared  in  the  holy  city.    Matt,  xxvii.  52,  53. 

13.  What  will  be  the  'portion  of  the  righteous  ? 

They  will  be  raised  to  everlasting  happiness,  and  be- 
come the  fellow  citizens  of  angels  and  saints  in  heaven. 

In  thy  presence  is  fullness  of  joy,  and  at  thy  right  hand  are 
pleasures  forevermore.    Pa.  xvi.  11. 

Some  shall  awake  to  everlasting  life.  And  they  that  be 
wise  shall  shine  as  the  brightness  of  the  firmament ;  and 
they  that  turn  many  to  righteousness,  as  the  stars  for 
ever  and  ever.    Dan.  xii.  2,  3. 

Then  shall  the  righteous  shine  forth  as  the  sun,  in  the 
kingdom  o\  their  Father.    Matt.  xiii.  43. 

They  shall  come  forth  :  they  that  have  done  good,  unto  the 
resurrection  of  life.    John  v.  29. 

If  so  be  that  we  suffer  with  Christ,  that  we  may  be  also  glo- 
rified together.  For  I  reckon  that  the  sufferings  of  this 
present  time  are  not  worthy  to  be  compared  with  the 
glory  which  shall  be  revealed  in  us.    Rom.  viii.  17, 18. 

Eye  hath  not  seen,  or  ear  heard,  neither  have  entered  into 
'  the  heart  of  man,  the  things  which  God  hath  prepared  lor 
them  that  love  him.    1  Cor.  ii.  9. 


74       ON  THE  RESURRECTION  OF  THE  BODT, 

He  that  soweth  to  the  Spirit  shall  of  the  Spirit  reap  life 
everlasting.    Gal.  vi.  8. 

Henceforth  there  is  laid  up  for  me  a  crown  of  righteous- 
ness, which  the  Lord,  the  righteous  Judge,  shall  give  me 
at  that  day  ;  and  not  to  me  only,  but  unto  all  them,  also 
that  love  his  appearing.    2  Tim.  iv.  8. 

Therefore  are  they  before  the  throne  of  God,  and  serve  him 
day  and  Dighe.  in  his  temple  ;  and  he  that  sitteth  on  the 
throne  shall  dwell  among  them.  They  shall  hunger  no 
more;  neither  thirst  any  more;  neither  shall  the  sun 
light  on  them,  nor  any  heat.  For  the  Lamb,  which  is  in 
the  midst  of  the  throne,  shall  feed  them,  and  shall  lead 
them  unto  living  fountains  of  water  ;  and  God  shall  wipe 
away  all  tears  from  their  eyes.    Rev.  vii.  15-17. 

And  God  shall  wipe  away  all  tears  from  their  eyes;  and 
there  shall  be  no  more  death,  neither  sorrow,  nor  crying, 
neither  shall  there  be  any  more  pain;  for  the  former 
things  are  passed  away.    Kev.  xxi.  4. 

14.  Will  all  the  godly  be  equally  glorified  ? 

There  is  reason  to  think  not ;  but  that  their  blessed- 
ness will  be  apportioned  to  their  different  degrees  of 
zeal  and  holiness.  The  lowest  degree  of  bliss  in  heaven 
will,  however,  be  such,  as  far  to  exceed  any  conceptions 
we  can  possibly  form. 

Then  he  shall  reward  every  man  according  to  his  works. 
Matt.  xvi.  27. 

The  servant  whose  pound  gained  ten  pounds  was  made 
ruler  over  ten  cities;  while  he  whose  pound  gained  five 
pounds  was  made  ruler  over  five  cities.    Luke  xix.  1G-19. 

In  my  Father's  house  are  many  mansions.     John  xiv.  2. 

There  is  one  glory  of  the  sun,  and  another  glory  of  the 
moon,  and  another  glory  of  the  stars  ;  for  one  star  differ- 
eth  from  another  star  in  glory.  So  also  is  the  resurrec- 
tion of  the  dead.    1  Cor.  xv.  41,  42. 

15.  What  will  be  the  'portion  of  the  wicked  ? 

They  will  be  consigned  to  everlasting  shame  and  pun- 
ishment, and  will  have  their  dwelling  appointed  them 
with  devils. 

He  shall  burn  tip  the  chaff  th  unquenchable  fire.  Matt, 
iii.  12.    Luke  iii.  17. 

Fear  him,  which  is  able  to  destroy  both  soul  and  body  in 
hell.    Matt.  x.  28. 

These  shall  go  away  into  everlasting  punishment.  Matt, 
xxv.  46. 

There  shall  be  weeping  and  gnashing  of  teeth.  Luke 
riii.  28. 

Father  Abraham, — send  Lazarus,  that  he  may  dip  the  tip 
of  his  finger  in  water,  and  cool  my  tongue  ;  for  I  am  tor- 
mented in  this  flame.    Luke  xvi.  24. 


AND    THE    LIFE    EVERLASTING.  75 

(See  the  ■whole  parable  of  Dives  and  Lazarus,  verses 
19-31.) 

And  shall  come  forth  ;  they  that  have  clone  evil  unto  the  re- 
surrection of  damnation.    John  v.  29. 

God  will  render  unto  them  that  obey  not  the  truth,  but 
obey  unrighteousness,  indignation  and  wrath,  tribulation 
and  anguish,  upon  every  soul  of  man  that  doeth  evil. 
Rom.  ii.  8,  9. 

He  thatsoweth  to  the  flesh  shall  of  the  flesh  reap  corrup- 
tion.   Gal.  vi.  8. 

Them  that  know  not  God,  and  that  obey  not  the  Gospel  of 
our  Lord  Jesus  Christ,  shall  be  punished  with  everlast- 
ing destruction  from  the  presence  of  the  Lord,  and  from 
the  glory  of  his  power.    2  Thess.  i.  8,  9. 

They  shall  drink  of  the  wine  of  the  wrath  of  God,  which  is 
poured  out  without  mixture  into  the  cup  of  his  indigna- 
tion ;  and  shall  be  tormented  with  fire  and  brimstone  in 
the  presence  of  the  holy  angels  and  in  the  presence  of 
the  Lamb.    Rev.  xiv.  10. 

And  the  smoke  of  their  torment  ascendeth  up  for  ever  and 
ever;  and  they  have  no  rest  day  nor  night.    Rev.  xiv.  11. 

Cast  into  the  lake  of  fire  and  brimstone,  and  shall  be  tor- 
mented day  and  night  for  ever  and  ever.    Rev.  xx.  10. 

16.  Will  there  he  degrees  of  misery  amongtlie  damned? 

Yes: — So  Scripture  leads  us  to  suppose.  But  the 
least  degree  of  it  will  be  dreadful  beyond  conception. 

It  shall  be  more  tolerable  for  the  land  of  Sodom  and  Go- 
morrah, in  the  day  of  judgment,  than  for  that  citj'.  Matt, 
x.  15. 

Wo  unto  thee,  Chorazin  !  Wo  unto  thee,  Bethsaida  !  it 
shall  be  more  tolerable  for  Tyre  and  Sidon  at  the  day  of 
judgment  than  for  you.    Matt.  xi.  21,  22. 

That  servant  which  knew  his  lord's  will,  and  prepared  not 
himself,  neither  did  according  to  his  will,  shall  be  beaten 
with  many  stripes.  But  he  that  knew  not,  and  did  com- 
mit things  worthy  of  stripes,  shall  be  beaten  with  few 
stripes.  For  unto  whomsoever  much  is  given,  of  him 
shall  be  much  required;  and  to  whom  mm  hath  com- 
mitted much,  of  him  they  will  ask  the  more.  Luke  xii. 
47,  48. 

How  dreadful  an  idea  do  these  passages  of  Scripture 
give  us  of  the  state  of  the  wicked  after  death  !  Does  it 
not  alarm  you  ?     Ask  yourself. 

Who  shall  dwell  with  everlasting  burnings?  Isa.  xxxiii.14. 

Remember  that  the  wrath  of  God  will  for  ever  be  the 
wrath  to  come.     1  Thess.  i.  10. 


76  ON   THE   RESURRECTION   OF   THE   BODY. 

How  awful !     Is  it  not — 

A  fearful  thing  to  fall  into  the  hands  of  the  living  God. 
Heb.  x.  31. 

Let  the  terrors  of  hell  alarm  you  here,  lest  they  tor- 
ment you  hereafter.  Death,  which  will  irreversibly  de- 
cide on  which  hand  of  the  Judge  you  are  to  appear,  is 
not  far  from  you. 

In  the  place  where  the  tree  falleth,  there  it  shall  be.  Eccl. 
xi.  3. 

Death  will  not  alter  your  character.  If  you  live  and 
die  unholy,  you  will  be  raised  again  unholy. 

It  should  be  the  business  of  our  lives  to  be  making 
preparation  for  that  great  day,  by  repentance  towards 
God,  and  faith  in  our  Lord  Jesus  Christ. 

Looking  for  and  hasting  unto  the  coming  of  the  day  of  God, 
Avherein  the  heavens,  being  on  fire,  shall  be  dissolved, 
and  the  elements  shall  melt  with  fervent  heat.  2  ret. 
iii.  12. 

Let  your  mind  frequently  dwell  on  these  important 
truths.  Follow  the  example  of  St.  Paul,  and  be  able  to 
say  with  him, 

I  (therefore)  exercise  myself,  to  have  always  a  conscience 
void  of  offence  toward  God  and  toward  men.  Acts 
xxiv.  16. 

As  hell  is  so  dreadful  a  place,  seek  earnestly  to  avoid 
it,  and  inquire  diligently  how  you  may  get  to  heaven. 
Read  your  Bible,  in  which  the  way  is  fully  revealed, 
and  attend  to  the  instructions  of  your  minister  and 
teachers,  who  are  desirous  of  explaining  it  to  you.  Bless 
God  for  the  redemption  of  mankind  by  Christ ;  look  to 
Jesus  your  forerunner  ;  rely  on  the  merits  of  his  death  ; 
and  follow  him  as  your  pattern.     Heb.  xii.  1,  2. 

17.  What  does  the  word  Amen  mean  f 

In  means  truly  ;  and  its  repetition  at  the  end  of  the 
Creed  expresses  our  belief  in  all  the  articles  contained 
in  it. 

When  you  repeat  the  Creed,  may  you  ever  feel  a  due 


ON  THE  LAW  OF  GOD  IN  GENERAL.         77 

sense  of  the  importance  of  the  truths  it  contains,  and 
may  you  always  be  able  to  say  Amen  to  it  from  your 
hearts. 

NOTE. 

The  next  question  in  order  in  the  Catechism  is—  What 
dost  thou  chiefly  learn  in  these  Articles  of  thy  belief  ?  The  an- 
swer to  it  is  a  Summary  of  the  doctrine  of  "the  Trinity, 
which  doctrine  will  be  found  fully  considered  under  ita 
several  heads  in  Chapters  VIII.,  X.,  and  XIII. 


CHAPTER  XVIIL 

ON  THE  LAW  OF  GOD  IN  GENERAL,  AND  OUR  OBLIGATION 
TO  OBEY  IT. 

1.  What  is  the  Ceremonial  Law,  sometimes  called  the  Law 
of  Moses? 

It  is  the  law  concerning  sacrifices,  offerings,  ceremo- 
nies, ritual,  etc.,  chiefly  found  in  the  books  of  Exodus 
and  Leviticus. 

2.  Is  this  law  still  Mnding  ! 

No.  It  ceased  upon  the  crucifixion  of  Christ.  It  was 
all  prophetic  of  Him — symbols  and  types  and  figures  of 
his  atonement,  and  of  the  purification  from  sin  which 
his  death  should  procure.  It  was  not  "destroyed,"  as 
our  Saviour  says,  but  it  was  "  fulfilled,"  and  so  ceased  ; 
and  any  repetition  of  sacrifice,  or  of  the  old  ritual,  must 
mean  (if  it  have  any  meaning),  that  the  atonement  for 
sin  is  not  completed.  It  is  a  supplementing  or  disparag- 
ing of  the  work  of  Christ,  and  so,  suggestive  of  false 
doctrine. 

3.  What  is  the  Moral  Law  ? 

It  is  that  concerning  the  essential  principles  of  right, 
and  duty  to  God  and  man,  summarily  contained  in  the 
ten  commandments,  given  by  the  Almighty  from  Mount 
Sinai,  and  recorded  in  the  twentieth  chapter  of  Exodus. 


78         ON  THE  LAW  OF  GOD  IN  GENERAL, 

4.  Has  this  been  abrogated  by  the  coming  of  Christ,  or 
will  it  ever  be  ? 

No  :  as  from  its  very  nature  it  cannot  be  less  obliga- 
tory at  one  time  than  another,  whether  in  heaven  or 
earth.  Angels,  saints,  and  sinners  are  alike  bound  by 
it.  Our  Lord  kept  it  perfectly,  and  said  that  though 
heaven  and  earth  should  pass  away,  this  should  never 
pass  away. 

5.  This  law  is  spoken  of  as  in  two  tables.  What  is  the 
first  f 

That  which,  comprises  the  first  four  commandments, 
respecting  our  duty  to  God.  These  are  condensed  into 
one  by  our  Lord  when  he  says,  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  pronounces  it 
the  first  and  great  commandment  of  the  law. 

6.  What  is  the  second  table  of  the  law  ? 

That  which  contains  the  last  six  commandments, 
which  are  condensed  by  our  Lord  into  this  one — Thou 

SHALT  LOVE    THY    NEIGHBOR  AS  THYSELF.       This,  he    SayS, 

is  like  unto  the  first,  or,  of  like  authority,  and  on  these 
two  "hang  all  the  law  and  the  prophets."     Love  is  the 
fulfilling  of  the  law — of  all  law — for  it  is  the  spirit  of 
obedience.     Rom.  xiii.  10. 
The  end  of  the  commandment  is  charity  or  love.  1  Tim.  i.  5. 

7.  Can  man  in  his  natural  state  thus  love  God  and  keep 
his  commandments  t 

No  :  he  must  be  brought  out  of  his  natural  state  into 
a  state  of  grace,  and  obtain  strength  from  above,  to  do 
that  which  he  cannot  do  of  himself. 

No  man  can  serve  two  masters ;  for  either  he  will  hate  the 
one,  and  love  the  other,  or  else  he  will  hold  to  the  one, 
and  despise  the  other.    Matt.  vi.  24.    Luke  xvi.  13. 

The  carnal  mind  is  enmity  against  God  ;  for  it  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be.  So,  then,  they 
that  are  in  the  flesh  cannot  please  God.    Rom.  viii.  7,  8. 

The  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God  ;  for  they  are  foolishness  unto  him  ;  neither  can  he 
know  them,  because  they  are  spiritually  discerned.  1  Cor. 
ii.  14. 

Not  that  we  are  sufficient  of  ourselves  to  think  anything 
as  of  ourselves  ;  but  our  sufficiency  is  of  God.   2  Cor.  iii.  5. 

By  nature  the  children  of  wrath,  even  as  others.  Eph.  ii.  3. 


AND   OUR   OBLIGATION   TO   OBEY    IT.  79 

8.  Can  any  man  be  saved  by  the  works  of  the  law  t 

No:  the  law  requires  perfect  obedience;  "This  do 
and  thou  shalt  live  ;"  and  no  works  of  ours  can  be  per- 
fect in  the  sight  of  God. 

All  our  righteousnesses  are  as  filthy  rags.    Isa.  lxiv.  6. 
By  the  deeds  of  the  law  there  shall  no  flesh  be  justified  in 

his  sight.    Rom.  iii.  20. 
A  man  is  not  justified  by  the  works  of  the  law,  but  by  the 

faith  of  Jesus  Christ.    If  righteousness  came  by  the  law, 

then  Christ  is  dead  in  vain.    Gal.  ii.  16-21. 
That  no  man  is  justified  by  the  law  in  the  sight  of  God,  it  is 

evident ;  for,  the  just  shall  live  by  faith.    Gal.  iii.  11. 
The  Scripture  hath  concluded  all  under  sin,  that  the  pro- 
mise by  faith  of  Jesus  Christ  might  be  given  to  them  that 

believe.    Gal.  iii.  22. 
By  grace  are  ye  saved,  through  faith.    Eph.  ii.  8. 
Not  of  works,  lest  any  man  should  boast.    Eph.  ii.  9. 
Not  by  works  of  righteousness  which  we  have  done,  but 

according  to  his  mercy  he  saved  us.    Tit.  iii.  5. 
Whosoever  shall  keep  the  whole  law,  and  yet  offend  in  one 

point,  he  is  guilty  of  all.   James  ii.  10. 

The  law  not  only  regards  outward  actions,  but  reaches 
to  the  thoughts  and  intents  of  the  heart. 

Thy  commandment  is  exceeding  broad.    Ps.  cxix.  96. 

"Whosoever  is  angry  with  his  brother  without  a  cause,  shall 
be  in  danger  of  the  judgment.    Matt  v.  22. 

Whosoever  looketh  on  a  woman  to  lust  after  her,  hath  com- 
mitted adultery  with  her  already  in  his  heart.  Matt.  v.  28. 

Every  idle  word  that  men  shall  speak,  they  shall  give  ac- 
count thereof  in  the  day  of  judgment.    Matt.  xii.  36. 

The  law  is  spiritual.    Rom.  vii.  14. 

9.  What  then  is  the  use  of  the  law  f 

1.  It  shows  us  the  nature  of  God.  The  law,  like  him, 
is  holy. 

The  commandment  is  a  lamp ;  and  the  law  is  light ;  and  re- 
proofs of  instruction  are  the  way  of  life.    Prov.  vi.  23. 

The  law  is  holy  and  the  commandment  holy,  and  just,  and 
gbod.    Rom.  vii.  12. 

2.  It  shows  us  our  state  as  sinners,  by  detecting  and 
making  known  to  us  our  sins. 

By  the  law  is  the  knowledge  of  sin.    Rom.  iii.  20. 
Where  no  law  Is,  there  is  no  transgression.    Rom.  iv.  15. 
The  law  entered  that  the  offence  might  abound.  Rom.  v.  20. 
I  had  not  known  sin,  but  by  the  law.    Rom.  vii.  7. 

3.  It  shows  our  need  of  a  Saviour. 


80  ON   THE   LAW   OF   GOD    IN   GENERAL. 

The  wrath  of  God  is  revealed  from  heaven  against  all  un- 
godliness and  unrighteousness  ofm^n,    Rom.  i.  18. 

As  many  as  are  of  the  works  of  the  law,  are  under  the  curse. 
Gal.  ii'i.  10. 

The  law  was  our  schoolmaster  to  bring  us  unto  Christ. 
Gal.  iii.  24. 

4.  It  is  designed  to  "be  the  rule  of  our  conduct. 

According  to  the  sentence  of  the  law  which  they  shall  teach 
thee,  and  according  to  the  judgment  which  they  shall 
tell  thee,  thou  shalt  do:  thou  Shalt  not  decline  from  the 
sentence  which  I  hey  shall  show  thee,  to  the  right  hand  nor 
to  the  left.    Deut.  ivii.  11. 

5.  It  is  intended  to  try  our  love. 

If  ye  love  me  keep  my  commandments.    John  xiv.  15. 
He  that  hath  niy  commandments,  and  keepeth  them,  he  it 
is  that  loveth  me.   John  xiv.  2i. 

If  the  love  of  Christ  were  always  in  our  hearts,  we 
should  not  be  so  continually  sinning  as  we  are.  If  we 
at  all  times  felt  a  sense  of  what  he  has  done  and  suffered 
for  us,  of  the  misery  from  which  he  has  saved  us,  and 
of  the  happiness  to  which  he  has  procured  us  a  title,  we 
should  not  so  often  grieve  and  insult  him,  by  doing  what 
is  so  offensive  to  him. 

2d  Collect.  Evening  Prayer.— Grant  that  our  hearts  may  be 
set  to  obey  thy  commandments. 

Litany. — That  it  may  please  thee  to  give  us  a  heart  dili- 
gently to  live  after  thy  commandments. 

Uh  Sunday  after  Easter.— Grant  that  thy  people  may  love  the, 
thing  which  thou  commandest. 

1st  Sunday  after  Trinity. — That  in  keeping  thy  command- 
ments, we  may  please  thee  both  in  will  and  deed. 

Uth  Sunday  after  Trinity.— Grant  that  we,  running  the  way 
of  thy  commandments,  may  obtain  thy  gracious  promises. 


CHAPTER  XIX. 

ON    THE    FIRST    COMMANDMENT. 

1.  What  is  the  first  Commandment? 
Thou  shalt  have  none  other  gods  but  me. 

2.  What  is  necessary  in  order  to  keep  this  command? 

To  know  who  .and  what  God  is.  This  question  haa 
been  already  considered  in  Chapter  YIII. 

3.  Where  are  we  to  look  for  this  knowledge? 

Search  the  Scriptures:  *  *  they  are  they  which  tes- 
tify of  me.  John  v.  39.  Compare  this  with  2  Cor.  iv.  6 
— to  give  the  light  of  the  knowledge  of  the  glory  of  God 
in  the  face  of  Jesus  Christ. 

4.  How  are  ice  to  know  him  ? 

Then  shall  we  know  if  we  follow  on  to  know  the  Lord.  Hos. 
vi.  3. 

5.  How  shall  ice  judge  whether  we  know  the  Lord  aright 
or  not? 

And  hereby  we  do  know  that  we  know  him,  if  we  keep  his 
commandments.  He  that  saith,  I  know  him,  and  keepeth 
not  his  commandments,  is  a  liar,  and  the  truth  is  not  in 
him.    1  John  ii.  3,  i. 

6.  What  do  we  learn  from  Scripture  about  the  import- 
ance of  this  knowledge  ? 

And  thou,  Solomon,  my  son,  know  thou  the  God  of  thy 

father,  etc.    1  (Jhron.  xxviii.  9. 
Acquaint  now  thyself  with  him.    Job  xxii.  21. 
Let  him  that  glorieth,  glory  in  this,  that  he  understandeth 

and  knoweth  me.    Jer.  ix.  24. 
This  is  life  eternal,  that  they  might  know  thee,  the  only 

true  God.    Johnxvii.3. 
Taking  vengeance  on  them  that  know  not  God.    2  Thess. 

i.  8. 

7.  How  is  this  Commandment  broken  ? 
In  many  ways. 

1.  By  covetuousness,  which  is  idolatry.     Eph.  v.  6. 

(81) 


82  ON    THE  SECOND    COMMANDMENT. 

2.  By  sensuality. 

Whose  God  is  their  belly.    Phil.  iii.  19. 

Lovers  of  pleasure  more  thau  lovers  of  God.    2  Tim.  iii.  4. 

3.  By  making  idols  of  children  or  earthly  friends. 
Worship  and  serve  the  creature  more  than  the  Creator. 
Eom.  i.  25.     Ye  cannot  serve  God  and  Mammon. 


CHAPTER  XX. 

ON    THE   SECOND    COMMANDMENT. 

1.  What  is  the  second  Commandment? 

"  Thou  shalt  not  make  to  thyself  any  graven  image, 
nor  the  likeness  of  anything  that  is  in  heaven  above,  or 
in  the  earth  beneath,  or  in  the  water  under  the  earth : 
Thou  shalt  not  bow  down  to  them,  nor  worship  them : 
for  I  the  Lord  thy  God  am  a  jealous  God,  and  visit  the 
sins  of  the  fathers  upon  the  children,  unto  the  third  and 
fourth  generation  of  them  that  hate  me,  and  show  mercy 
unto  thousands  in  them  that  love  me  and  keep  my  com- 
mandments. " 

2.  Wherein  does  the  second  Commandment  differ  from  the 
first? 

The  first  is  general  and  comprehensive ;  the  second 
goes  on  to  specify  in  the  most  particular  manner,  so  as 
to  prohibit,  not  only  direct  idolatry,  but  all  those  things 
which  lead  to  it  or  resemble  it. 

3.  What  then  does  idolatry,  which  is  forbidden  in  this 
Commandment^  consist  in? 

It  consists  in  setting  up  any  object  for  worship  by 
sacrifices,  offerings,  prayers  or  otherwise,  whether  these 
be  natural  objects,  such  as  the  sun  or  moon  (which  are 
worshiped  in  some  countries),  or  manufactured  idols, 
such  as  are  commonly  worshiped  by  the  heathen,  or 


ON    THE    SECOND    COMMANDMENT.  83 

images  of  Christ,  or  of  dead  persons,  such  as  are  wor- 
shipped by  Roman  Catholics,  though,  as  their  teachers 
say,  with  an  inferior  kind  of  worship. 

4.   What  are  some  of  the  other  passages  of  Scripture 
which  prohibit  idolatry  ? 

Ye  shall  make  you  no  idols,  nor  graven  image.  Lev.  xxvi.  1. 
Ye  saw  no  manner  of  similitude,  etc.,  lest  thou  shouidst  be 

driven  to  worship  them.    Deut.  iv.  15-19  ;  23-25. 
Cursed  be  the  man  that  maketh  any  graven  or  molten 

image.    Deut.  xxvii.  15. 
To  whom  will  ye  liken  God?    Isa.  xl.  18;  xlvi.  5-S. 
My  glory  will  I  not  give  to  another,  neither  my  praise  to 

graven  images.    Isa.  xlii.  8,  17. 
We  ought  not  to  think  that  the  Godhead  is  like  unto  gold 

or  silver,  graven  by  man's  device.    Acts  xvii.  29. 
They  changed  the  glory  of  the  incorruptible  Go  1  into  an 

image  made  like  unto  birds  and  beasts,  etc.    Horn.  i.  23. 

The  worship  of  saints  and  angels  as  mediators,  robs 
Christ  of  his  glory ;  for  there  is  but  one  mediator  be- 
tween God  and  men,  the  man  Christ  Jesus.    1  Tim.  ii.  5. 

Let  no  man  beguile  you  of  your  reward  in  a  voluntary  hu- 
mility and  worshipping  of  angels.  Col.  ii.  18,  23. 

If  any  worship  the  beast  and  his  image,  he  shall  drink  of 
the  wine  of  the  wrath  of  God.    Rev.  xiv.  9, 10. 

The  only  instance  of  praying  to  saints  recorded  in 
Scripture  is  that  in  the  parable  of  the  rich  man  and 
Lazarus,  and  this  was  by  a  lost  spirit,  and  without  suc- 
cess. 

Roman  Catholics  omit  the  second  commandment  in 
many  of  their  Catechisms,  etc.,  and  it  is  impossible  to 
reconcile  it  with  their  worship  of  images  and  adoration 
of  saints.*    He  is  an  idolater  that  prays  to  any  saint  or 

*  Roman  Catholics  consider  the  second  commandment  as 
only  a  part  of  the  first,  and  in  many  Catechisms  for  p  >|  ular 
use  it  is  omitted  under  the  pretext  that  a  general  view  of 
each  commandment  is  sufficient  for  children,  and  that  the 
first  exhibits  the  essential  part  of  both.  The  tem!  tut  ion 
to  thiB  method  of  taking  away  from  the  commandments 
of  God,  arises  obviously  from  the  extensive  prevalence  of 
image  worship  in  the  Church  of  Rome,  which  is  rebuked  by 
the  second  commandment.  In  order  to  complete  the  num- 
ber of  ten  commandments,  which  is  reduced  to  nine  by  this 
blending  of  the  first  and  second,  the  tenth  commandment 
is  made  into  two.  ''They  might  as  well,"  Seeker  remarks, 
"  have  divided  It  into  six  or  seven."   The  Scriptures  divide 


84  ON    THE    SECOND    COMMANDMENT. 

angel ;  for  by  so  doing  lie  gives  them  the  honor  due  to 
God  alone. 

5.  What  does  this  Commandment  require  f 

1.  It  commands  us  "  to  worship"  God  in  spirit  and 
truth,  with  such  holy  dispositions  as  are  produced  by 
his  Spirit,  trusting  in  the  merits  and  mediation  of  our 
Saviour  Jesus  Christ. 

Worship  the  Lord  in  the  beauty  of  holiness.    1  Chron.  xvi. 

29.    Ps.  xxix.  2. 
Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt 

thou  serve.    Matt.  iv.  10. 
The  true  worshippers  shall  worship  the  Father  in  spirit  and 

in  truth.    John  iv.  23,  24. 

We  have  an  example  of  an  acceptable  worshipper  in 

The  woman  of  Canaan.    Matt.  xv.  25. 

Hannah.    1  Sam.  i.  9,  19.    Simeon.    Luke  ii.  25.    Cornelius. 
Acts  x.  1,  2. 

Strive  to  imitate  their  fervency,  and  whenever  you 
draw  near  to  worship  him,  endeavor  to  feel  his  presence, 
for  (Ps.  exxxix.)  he  sees  and  knows  every  thing.  Try 
to  get  a  sense  of  the  greatness  and  number  of  your  wants, 
and  of  the  power  and  grace  of  Christ.  Having  thus 
suitable  thoughts  of  God,  worship  him  sincerely,  with 
the  most  fervent  affections,  and  profound  reverence  of 
his  infinite  majesty. 

Everything  relating  to  the  outward  worship  of  God  is 
implied  ;  and  we  ought  to  make  use  of  the  most  decent 
attitudes,  both  in  public  and  private  worship. 

Jesus  kneeled  down  and  prayed,  etc.    Luke  xxii.  41. 
Stephen  kneeled  down,  and  cried,  etc.    Acts  vii.  60. 

6.  What  does  this  Commandment  further  require  of 

us? 

2.  "  To  give  him  thanks." 

the  law  into  ten  commandments,  (Exod.  xxxiv.  28.  Deut. 
iv.  13  ;  x.  4  ;)  and  the  nature  of  the  subjects  to  which  they 
refer  seems  obviously  to  point  out  the  proper  division. 
The  difference  in  this  respect,  although  important,  is  not 
of  so  much  importance  as  the  use  which  is  made  of  this  ar- 
rangement of  the  Church  of  Rome,  in  pi  eventing  a  due 
sense  of  the  obligation  of  the  second  commandment. 


ON    THE    SECOND    COMMANDMENT.  85 

Be  thankful  unto  him.    Ps.  c.  4. 

Giving  thanks  always  for  all  things.    Eph.  v.  20. 

By  prayer  and  supplication,  with  thanksgiving,  etc.    Phil. 

iv.  (J. 
And  be  ye  thankful.    Col.  iii.  15. 
Offer  the  sacrifice  of  praise  to  God  continually.  Heb.  xiii.  15. 

Bless  God  for  your  "  creation,  preservation,  and  all 
the  blessings  of  this  life ;  but  above  all,  for  his  inesti- 
mable love  in  the  redemption  of  the  world  by  our  Lord 
Jesus  Christ ;"  and  "  show  forth  his  praise  not  only  with 
your  lips,  but  in  your  lives." 

3.  "  To  call  upon  him." 

Call  ye  upon  him  while  he  is  near.    Isa.  Iv.  6. 

0  sleeper,  arise,  call  upon  thy  God.    Jon.  i.  6. 
Praying  always  with  all  prayer,  etc.    Eph.  vi.  18. 

A  great  many  promises   that  our  prayers  shall  be 

heard  are  contained  in  the  Scriptures. 

Then  shalt  thou  call,  and  the  Lord  shall  answer.  Isa.  lviii.  9. 
Call  unto  me,  and  I  will  answer  th^e.    Jer.  xxxiii.  3. 
Ask,  and  it  shall  be  given  you.    Matt.  vii.  7. 
"Whosoever  shall  call  upon  the  name  of  ihe  Lord  shall  be 
saved.    Rom.  x.  13. 

Adopt  David's  determination. 

1  will  call  upon  him  as  long  as  I  live.    Ps.  cxvi.  2. 

4.  "  To  honor  his  holy  word." 

Thou  hast  magnified  thy  word  above  all  thy  name.    Ps. 

exxxviii.  2. 
Thy  word  is  truth.    John  xvii.  17. 

7.  How  are  we  to  honor  God's  holy  word  ? 

By  hearing  it. 
I  will  hear  what  God  the  Lord  will  speak.    Ps.  lxxxv.  8. 

By  reading  it. 
Search  the  Scriptures.    John  v.  39. 

By  meditating  on  it. 
That  I  might  meditate  in  thy  word.    Ps.  cxix.  118. 

5.  "  To  serve  him  truly  all  the  days  of  our  life." 

Serve  him  in  sincerity  and  in  truth— as  for  me  and  my 
house  we  will  serve  the  Lord.    Josh  xxiv.  14,  15. 

Serve  him  with  a  perfect  heart,  and  with  a  willing  mind. 
1  Chron.  xxviii.  9. 

If  any  man  serve  me,  him  will  my  Father  honor.  John 
xii.  26. 

His  servants  shall  serve  him.    Rev.  xxii.  3. 


86  ON   THE    SECOND   COMMANDMENT. 

8.  How  is  this  Commandment  enforced  ? 

1.  God  reminds  us  of  his  sovereignty — "  /  the  Lord." 
The  Lord  is  a  great  King  above  all  gods.    Ps.  xcv.  2,  3. 

2.  He  mentions  his  right  over  us — "  Thy  God." 

He  is  our  God  j  and  we  are  the  people  of  his  pasture.  Ps. 
xcv.  6,  7. 

3.  He  professes  himself  "  a  jealous  God;"  and  as 
he  will  not  give,  neither  will  he  suffer  us  to  give,  his 
praise  to  images. 

The  Lord,  whose  name  is  Jealous,  is  a  jealous  God.    Exod. 

xxxiv.  14.    Deut.  iv.  24. 
If  we  have  stretched  out  our  hands  to  a  strange  God,  shall 

not  God  search  this  out?    Ps.  xliv.  20,  21. 

God  declares  that  he  so  hates  idolatry,  that  he  not 
only  visits  this  sin  on  those  that  commit  it,  but  upon 
their  children  to  the  third  and  fourth  generation,  by 
sending  them  poverty,  and  sickness,  and  other  afflictions. 
And  this  is  perfectly  consistent  with  his  justice:  for  as 
children  are  partakers  of  the  temporal  blessings  which 
God  frequently  bestows  on  parents  for  their  obedience 
to  his  commandments ;  it  is  but  right  that  they  should 
also  be  made  to  share  in  those  temporal  privations  and 
afflictions  which  the  disobedience  of  their  parents  has 
brought  upon  them.  But  God  will  by  no  means  visit 
children  with  eternal  punishment  for  any  sins  of  their 
parents.  Indeed,  such  corrections  may  eventually  be 
blessings,  by  reminding  them  continually  of  the  sins  of 
their  forefathers,  and  leading  them  to  forsake  them. 

5.  He  declares  that  he  has  abundant  mercy  in  store 
for  them  that  worship  him  in  sincerity  and  truth  ;  even 
mercy  for  thousands  in  them  that  love  him  and  keep 
his  commandments. 

The  mercy  of  the  Lord  is  from  everlasting  to  everlasting 
upon  them  that  fear  him,  and  his  righteousness  upon 
children's  children.    Ps.  ciii.  17. 

If  ye  love  me,  keep  my  commandments.    John  xiv.  15. 

Keep  this  commandment  by  worshipping  God  in  the 
way  he  has  appointed,  both  in  public  and  in  private, 
giving  him  hearty  and  unfeigned  thanks  for  all  his 
mercies  to  you,  spiritual  and  temporal ;  and  calling  upon 
him  continually  and  fervently  for  all  things  that  are 


ON    THE    THIRD    COMMANDMENT.  87 

necessary  both  for  your  souls  and  bodies.  Remember, 
also,  to  honor  his  holy  word  by  listening  attentively 
when  it  is  read  and  explained  at  Church,  and  by  your 
teachers  ;  and  by  searching  the  Scriptures,  and  by  medi- 
tating on  them  daily  in  private.  Remember  that  mere 
formal  devotion  will  avail  you  nothing  with  God,  who 
is  a  Spirit,  and  must  be  worshipped  in  spirit  and  in 
truth.  Give  yourselves  up  to  him,  therefore,  with  sin- 
ceritv  of  heart,  "  serving  him  truly  all  the  days  of  your 
life.''' 

13th  Sunday  after  Trinity.— Grant  that  we  may  so  faithfully 
serve  thee  in  this  life,  that  we  fail  not  finally  to  attain  thy 
heavenly  promises. 


CHAPTER  XXI. 

ON    THE    THIRD    COMMANDMENT. 

1.  What  is  the  third  Commandment  ? 

"  Thou  shalt  not  take  the  name  of  the  Lord  thy  God 
in  vain  ;  for  the  Lord  will  not  hold  him  guiltless  that 
taketh  his  name  in  vain." 

2.  WJiat  is  meant  by  the  name  of  God? 

Not  only  any  of  the  titles  given  to  God  in  the  Scrip- 
tures, but  whatever  describes  his  nature  and  perfections. 

That  thou  mayest  fear  this  glorious  and  fearful  name,  The 

Lord  thy  God.    Dcut.  xxviii.  58. 
Blessed  be  thy  glorious  name.    Neh.  ix.  5. 
Give  unto  thnLovd  the  glory  due  unto  his  name.  Ps.  xxix.  2. 
Blessed  be  his  glorious  name  for  ever.    Ps.  lxxii,  19: 
Not  unto  us,  O  Lord,  but  unto  thy  name  give  glory.    Ps. 

cxv.  1. 
And  that  repentance   and    remission   of   sins   should    be 

preached  in  his  name.    Luke  xxiv.  47. 
To  them  gave  he  power  to  become  the  sons  of  God,  even  to 

them  that  believe  on  his  name.    John  i.  IS. 


00  ON    THE    THIRD    COMMANDMENT. 

3.  What  ts  forbidden  by  this  Commandment  ? 

1.  All  irreverent  use  of  the  sacred  name  of  God. 

Holy  and  reverend  is  his  name.    Ps.  cxi.  9. 

Thine  enemies  take  thy  name  in  vain.    Ps.  cxxxix.  20. 

Some  persons  foolishly  suppose,  that  by  using  other 
names  in  their  oaths  and  exclamations,  instead  of  God's, 
they  avoid  breaking  this  commandment.  But  this  is  a 
vain  supposition.  Swearing  by  them  that  are  no  gods 
is  worse  than  swearing  by  God. 

Make  no  mention  of  the  name  of  other  gods,  neither  let  it 
be  heard  out  of  thy  mouth.    Exod.  xxiii.  13. 

Let  your  communication  be,  yea,  yea  ;  nay,  nay;  for  what- 
soever is  more  than  these  cometh  of  evil,  (or  of  the  evil 
one.)    Matt.  v.  37. 

2.  Blasphemy  or  speaking  evil  of  God. 

He  that  blasphemeth  the  name  of  the  Lord  shall  surely  be 

put  to  death.    Lev.  xxiv.  16. 
Out  of  the  heart  proceed  blasphemies.    Matt.  xv.  19.    Mark 

vii.  22. 
Now  ye  also  put  off  blasphemy  out  of  your  mouths.    Col. 

lii.  8. 

Blasphemy  is  the  language  of  damned  spirits.  Rev. 
xvi.  9,  11,  21. 

We  are  not  only  to  avoid  blaspheming  ourselves,  but 
many  cautions  are  contained  in  the  Bible  against  giv- 
ing others  occasion  to  blaspheme. 

3.  Perjury,  which  is  the  capital  transgression  of  the 

third  commandment.     This  sin  consists  in  appealing  to 

the  omniscient  God  for  the  truth  of  what  a  person  asserts 

when  he  knows  it  to  be  false. 

Ye  shall  not  swear  by  my  name  falsely.    Lev.  xix.  12. 

I  will  be  a  swift  witness  against  false  swearers.    Mai.  iii.  5. 

4.  Bash  swearing,  and  profane  swearing. 

Because  of  swearing  the  land  mourneth.    Jer.  xxiii.  10. 
Swear  not  at  all :  neither  by  heaven  ;  for  it  is  God's  throne  ; 

nor  by  the  earth  ;  for  it  is  his  footstool.    Matt.  v.  34-37. 
Above  all  things,  swear  not ;  neither  by  heaven,  neither  by 

the  earth,  neither  by  any  other  oath  ;  but  let  your  yea,  be 

yea;  and  your  nay,  nay;  lest  ye  fall  into  condemnation. 

James  v.  12. 

It  is  shocking  to  think  of  the  awful  frequency  of  this 
sin.  We  can  scarcely  pass  along  the  streets  without 
hearing  it  committed :  and  yet  its  folly  is  so  evident, 


ON    THE    THIRD   COMMANDMENT.  89 

that  we  may  well  wonder  how  any  but  a  madman  can 
be  addicted  to  it.  Those  who  are  guilty  of  it,  pray,  in 
effect,  that  they  may  be  deprived  of  eternal  happiness, 
and  plunged  into  eternal  misery. 

5.  Cursing ;  which  consists  in  calling  down  mischief 
upon  a  person,  or  wishing  evil  to  him. 

It  is  mentioned  by  the  Apostle  Paul  as  a  proof  of  an 
unconverted  state. 

Whose  mouth  is  full  of  cursing  and  bitterness.  Rom.  iii.  14. 

Him  that  hath  cursed,  the  congregation  shall  stone  him. 
Lev.  xxiv.  14. 

A  s  he  loved  cursing,  so  let  it  come  unto  him.    Ps.  cix.  17. 

Bless  them  (hat  curse  you  :  do  good  to  them  that  hate  you  ; 
and  pray  for  them  that  despitefully  use  you  and  perse- 
cute you.    Matt.  v.  44.    Luke  vi.  28. 

4.  Wliat  is  further  forbidden  by  this  Commandment? 

6.  Want  of  reverence  in  our  devotions,  and  attend- 
ance upon  religious  ordinances,  saying  prayers  and  read- 
ing the  Scriptures  without  attention  and  a  solemn  sense 
of  what  we  are  doing. 

Be  not  rash  with  thy  mouth,  and  let  not  thine  heart  be  hasty 
to  utter  anything  belore  God.     Eccl.  v.  2. 

For  as  much  as  this  people  draw  near  me  with  their  mouth, 
and  with  their  lips  do  honor  me,  but  have  removed  iheir 
heart  far  from  me,  etc.  Therefore— the  wisdom  of  their 
wise  men  shall  perish.    Isa.  xxix.  13, 14.    Matt.  xv.  8. 

We  are  taught  to  pray  "  Hallowed  be  thy  name ;"  we 
should  therefore  endeavor  always  to  approach  and  think 
of  God  with  the  utmost  reverence. 

7.  All  rash  and  unlawful  vows,  like  that  of  the  Jews, 
who  bound  themselves  under  a  curse  to  kill  Paul.  Acts 
xxiii.  12,  14. 

These  various  methods  of  breaking  this  command- 
ment are  so  common,  that  it  is  to  be  feared  many  make 
the  practice  of  others  an  excuse  for  their  own '  miscon- 
duct. But  the  commonness  of  the  offence  does  not  make 
it  less  heinous,  nor  can  the  multitude  of  transgressors 
prevent  the  terrible  vengeance  of  God  from  overtaking 
them.  There  were  few  in  the  old  world  that  belonged 
to  God,  yet  the  sinners  were  punished,  notwithstanding 
their  numbers — the  flood  swept  them  all  away. 


90  ON    TIIE    THIRD    COMMANDMENT. 

5.  Are  all  oaths  then  forbidden? 

No:  on  solemn  and  just  occasions,  we  may  appeal  to 
God  for  the  truth  of  what  we  say. 

Art.  39.  "  As  we  confess  that  vain  and  rash  swearing 
is  forbidden  Christian  men  by  our  Lord  Jesus  Christ, 
and  James  his  apostle  ;  so  we  judge  that  Christian  reli- 
gion doth  not  prohibit,  but  that  a  man  may  swear  when 
the  magistrate  requireth,  in  a  cause  of  faith  and  charity, 
so  it  be  done  according  to  the  prophet's  teaching,  in  jus- 
tice, judgment,  and  truth." 

The  following  are  appealed  to  as  examples  in  Scrip- 
ture equivalent  to  a  judicial  oath: 

I  call  God  for  a  record  upon  my  soul.    2  Cor.  i.  23. 

The  God  and  Father  of  our  Lord  Jesus  Christ,  which  is 
blessed  for  evermore,  knoweth  that  I  lie  not.  2  Cor.  xi.  31. 

God  is  my  record,  how  greatly  i  long  after  you  all.  Phil.  i.  8. 

For  men  verily  swear  by  the  greater  ;  and  an  oath  for  con- 
firmation is  to  them  an  end  of  all  strife.    Heb.  vi.  16. 

6.  In  view  of  the  levity  and  irreverence  with  which 
oaths  are  taken,  would  not  the  judicial  affirmation 
be  better  form  f 

7.  What  is  required  in  this  Commandment  ? 

An  awful  reverence,  and  holy  fear,  whenever  we  speak 

of, 

1.  The  name  of  God. 

Give  unto  the  Lord  the  glory  due  unto  his  name.  Ps.  xxix. 
2;  xcvi,  8. 

2.  The  attributes  of  God. 

And  the  Lord  passed  by  before  him,  and  proclaimed,  The 
Lord,  the  Lord  God,  merciful  and  gracious,  etc.  And 
Moses  bowed  his  head  towards  the  earth,  and  worshipped. 
Exod.  xxxiv.  6-8. 

3.  The  ordinances  of  God. 

I  will  be  sanctified  in  them  that  come  nigh  me.    Lev.  x.  3. 
God  is  greatly  to  be  feared  in  the  assembly  of  the  saints, 

and  to  be  had  in  reverence  ofaJl  them  that  are  about  him. 

Ps.  lxxxix.  7. 

4.  The  word  of  God. 

My  heart  standeth  in  aAve  of  thy  word.    Ps.  cxix.  161. 
Thou  hast  magnified  thy  word  above  all  thy  name.    Ps. 

exxxviii.  2. 
The  word  of  our  God  shall  stand  for  ever.    Isa.  xl.  8. 
To  him  will  I  look,  that  trembleth  at  my  word.  Isa.  lxvi.  2. 


ON    THE    THIRD    COMMANDMENT.  91 

8.  What  is  the  sanction  of  this  Commandment  ? 
The  Lord  will  not  hold  him  guiltless  that  taketh  his 

name  in  vain. 

It  is  a  terrible  thing  to  stand  unpardoned  before  an 
angry  God.     Well  might  David  say,  "Blessed  is  the 
man  to  whom  the  Lord  will  not  impute  sin."     But 
He  will  by  no  means  clear  the  guilty.    Exod.  xxxiv.  20. 

The  sentence  may  be  prevented  by  timely  repent- 
ance ;  but  we  cannot  hope  to  escape,  if  we  are  deter- 
mined to  continue  our  sinful  practices.  Delay  is  no 
security.  Divine  vengeance  may  slumber,  but  will  fall 
on  the  transgressor  at  last. 

9.  Wherein  does  the  sinfulness  of  this  sin  appear? 

An  habitual  irreverent  use  of  God's  name  shows  a 
person  to  be  totally  destitute  of  that  holy  fear  and  reve- 
rential love  which  is  the  essence  of  true  religion. 

Beware,  then,  how  you  follow  the  example  of  those 
who  break  this  commandment.  Don't  say  you  do  it  in 
sport.  He  who  made  you,  who  gave  his  Son  for  you, 
and  who  can  destroy  both  soul  and  body  in  hell, — can- 
not surely  be  a  subject  of  sport. 

Remember,  also,  that  such  expressions  as  "0  Lord," 
"  Good  God,"  "  0  Christ,"  "  God  bless  me,"  "  Lord  have 
mercy  upon  me,"  etc.,  are  all  forms  of  prayer,  and  that 
to  make  use  of  them  is  the  same  as  saying,  "0  thou 
Being,  most  mighty,  holy,  wise,  and  glorious  !"  Surely 
the  thought  of  addressing  such  a  Being  should  impress 
us  with  solemnity.  "  Bless  me !"  is  praying  for  mercy: 
and  is  the  mercy  of  God  a  subject  to  be  trifled  with? 
Are  the  words  in  which  we  ask  it,  to  be  upon  our  lips 
on  every  trivial  occasion?  The  devils  can  tell  what 
mercy  is,  and  if  they  might  dare  to  ask  for  it,  they  would 
not  do  it  in  a  trifling  way.  What  if  God  should  with- 
hold his  blessing,  as  a  punishment  for  your  irreverence! 
Some  leave  out  the  word  God,  and  say,  "  Bless  my  heart 
or  soul,"  "  Mercy  on  my  soul,"  which  is  not  any  better. 

The  swearer  who  calls  out  for  damnation  will  no  doubt 
receive  the  answer  to  his  prayer,  if  he  die  without  re- 
pentance ;  and  a  person  who  profanes  God's  name  in 


92  ON    THE    THIRD    COMMANDMENT. 

common  conversation,  in  the  manner  above  mentioned, 
is  scarcely  guilty  of  a  less  crime.  Neither  is  in  earnest, 
but  both  will  find  that  God  is  in  earnest.  One  prays  for 
damnation  in  a  blasphemous,  and  the  other  for  mercy 
in  an  irreverent  manner,  and  both  are  guilty  of  taking 
God's  name  in  vain. 

Nor  do  we  comply  with  all  the  requirements  of  this 
commandment,  when  we  merely  avoid  these  open  and 
glaring  offences  against  it,  which  so  many  are  guilty  of. 
Take  heed  lest  you  suffer  your  thoughts  to  wander,  or 
lest  you  in  any  respect  behave  irreverently,  when  you 
come  into  the  presence  of  God,  in  public  or  in  private. 
And  do  not  read  his  holy  word  as  you  would  other  books, 
in  a  careless  manner ;  but  whenever  you  open  it,  or 
whenever  you  listen  to  it,  implore  the  assistance  of  his 
Holy  Spirit  to  help  you  to  understand  it,  and  lead  you 
to  profit  by  it.  Remember  him,  also,  when  you  look 
upon  his  works,  or  think  upon  his  providence.  In  short, 
let  an  habitual  sense  of  his  presence  dwell  upon  your 
mind,  and  let  his  fear  be  always  before  your  eyes. 

2d  Sunday  after  Trinity.— Make  us  to  have  a  perpetual  fear 
and  love  of  thy  holy  name. 


CHAPTER  XXII. 

ON    THE    FOURTH   COMMANDMENT. 

1.  What  is  the  fourth  Commandment  t 

"Remember  that  thou  keep  holy  the  Sabbath-day; 
six  days  shalt  thou  labor,  and  do  all  that  thou  hast  to 
do  ;  but  the  seventh  day  is  the  Sabbath  of  the  Lord  thy 
God.  In  it  thou  shalt  do  no  manner  of  work,  thou,  and 
thy  son,  and  thy  daughter,  thy  man-servant,  and  thy 
maid-servant,  thy  cattle,  and  the  stranger  that  is  within 
thy  gates.  For  in  six  days  the  Lord  made  heaven  and 
earth,  the  sea,  and  all  that  in  them  is,  and  rested  the 


ON    THE    FOURTH    COMMANDMENT.  03 

seventh  day ;  wherefore  the  Lord  blessed  the  seventh 
day.  and  hallowed  it." 

2.  What  is  meant  by  the  Sabbath-day  ? 
A  day  of  rest.     Sabbath  means  rest. 

The  seventh  day  shall  be  a  Sabbath  of  rest  to  the  Lord. 
Exod.  xxxv.  2. 

Ye  shall  do  no  work  in  that  same  day.    Lev.  xxiii.  23-36. 

And  rested  the  Sabbath-day  according  to  the  command- 
ment.   Luke  xxiii.  56. 

3.  What  do  you  mean  by  the  Lord's  hallowing  it  ? 
That  he  has  set  it  apart  to  be  kept  holy  for  the  pur- 
pose of  divine  worship. 

Ye  shall  keep  the  Sabbath  ;  for  it  is  holy  unto  you.  Exod. 
xxxi.  14. 

It  shall  be  a  holv  convocation  unto  you.    Lev.  xxii.  36. 

Blessed  is  the  man  thatkeepeth  the  Sabbath  from  polluting 
it.    Isa.  lvi.  2. 

If  thou  turn  away  thy  foot  from  the  Sabbath,  from  doing 
thy  pleasure  on  my  holy  day  ;  and  call  the  Sabbath  a  de- 
light, the  holy  of  the  Lord,  honorable;  and  shalt  honor 
him,  not  doing  thine  own  ways,  nor  finding  thine  own 
pleasure,  nor  speaking  thine  own  words.  Then  shalt  thou 
delight  thyself  in  the  Lord,  etc.    Isa.  lviii.  13, 14. 

4.  What  part  of  our  time  are  we  commanded  thus  to  keep 
holy  t 

One  day  in  seven. 

5.  On  what  day  was  the  Jewish  Sabbath  kept? 

On  the  seventh  day  of  the  week,  because  on  that  day 

God  rested  or  ceased  from  the  works  of  creation. 

God  blessed  the  seventh  dayt  and  sanctified  it ;  because  that 
in  it  he  had  rested  from  all  his  w  ork.    Gen  ii.  3. 

Hence  it  is  reasonable  to  suppose  that  this  precept  was 
delivered  to  Adam  ;  for  we  find  in  Exod.  xvi.  23-26,  di- 
rections for  the  observance  of  the  day,  before  the  law  of 
the  two  tables  was  given. 

6.  On  what  day  do  Christians  keep  the  Sabbath  ? 

On  the  first  day  of  the  week,  called  the  Lord's  day, 
because  on  that  day  the  Saviour  rose  from  the  dead. 
"  The  first  day  of  the  week,  being  the  day  of  his  resur- 
rection, was  appointed,  in  thankful  remembrance  of  it, 
for  the  time  of  public  worship  amongst  Christians,  and 


94  ON    THE    FOURTH   COMMANDMENT. 

therefore  is  called  by  St.  John  •  the  Lord's  day  ;'  though 
in  common  language  it  be  more  usually  called  Sunday. 

Now  when  Jesus  was  risen  very  early  the  first  day  of  the 

week.    Mark  xvi.  1,  2,  9. 
Now  upon  the  first  day  of  the  week,  etc.    Luke  xxiv.  1-8. 

John  xx.  1. 
I  was  in  the  Spirit  on  the  Lord's  day.    Eev.  i.  10. 

7.  What  authority  have  Christiana  for  observing  the  first 
day  of  the  week  as  their  Sabbath  ? 

They  have  the  example  of  the  apostles. 

The  same  day,  being  the  first  day  of  the  week,  etc.  John 
xx.  19. 

Upon  the  first  day  of  the  week,  when  the  disciples  came  to- 
gether to  break  bread,  Paul  preached  unto  them.  Acts 
xx.  7. 

Upon  the  first  day  of  the  we^k,  let  every  one  of  you  lay  by 
him  in  store,  etc.    1  Cor.  xvi.  2. 

8.  In  what  manner  was  the  Sabbath-day  directed  to  be  kept 
holy  by  the  Jews  ? 

Whosoever  doeth  any  work  therein  shall  be  cut  off.  Exod. 
xxxi.  14. 

They  were  not  to  gather  in  harvest  on  that  day.  Exod. 
xxxiv.  21. 

They  were  not  to  buy  nor  sell.    Neh.  x.  31. 

They  were  not  to  tread  wine-presses,  nor  to  bring  any  bur- 
den into  Jerusalem.    Neb.  xiii.  15. 

9.  In  what  manner  should  we  keep  holy  the  Sabbath-day  ? 
We  must  not  only  cease  from  all  worldly  business,  and 

abstain  from  indulging  worldly  thoughts,  and  engaging 
in  worldly  amusements  ;  but  we  must  devote  the  day  to 
acts  of  private  and  public  worship.  We  should  be  en- 
gaged in  prayer  to  God  in  private,  as  well  as  in  our 
families  and  in  public  ;  in  attentively  reading  and  hear- 
ing his  word;  and  in  singing  his  praises,  "making 
melody  unto  him  in  our  hearts." 

Our  Lord's  custom  was  to  go  into  the  synagogue  on  the 

Sabbath-day.    Luke  iv.  16. 
Paul  and  Silas  went  out  of  Philippi  on  the  Sabbath,  to  a 

place  where  prayer  was  wont  to  be  made.    Acts  xvi.  13. 
Paul  reasoned  in  the  synagogue  every  Sabbath.  Acts  xviii.  4. 

We  must  not  trifle  in  the  house  of  God,  but  remember 
that  "  we  meet  together  to  render  thanks  to  Almighty 
God  for  the  great  benefits  that  we  have  received  at  his 
hands,  to  set  forth  his  most  worthy  praise,  to  hear  his 


ON    THE    FOURTH    COMMANDMENT.  95 

most  holy  -word,  and  to  ask  those  things  "which  arc  requi- 
site and  necessary  as  well  for  the  body  as  the  soul/' 

Many  persons  buy  and  sell,  or  settle  their  accounts, 
and  write  letters  on  common  subjects,  on  this  sacred 
day ;  others  spend  it  in  travelling  or  feasting ;  and 
others  walk,  or  loiter,  or  engage  in  trifling  occupations, 
rising  later,  and  retiring  to  rest  earlier,  than  on  any 
other  days  ;  as  if  it  were  a  weariness  unto  them.  Mai. 
i.  13.  These  are  all  so  many  ways  of  breaking  the 
Sabbath,  and  are  exceedingly  displeasing  to  God,  who 
considers  such  conduct  as  a  gross  insult  offered  to  him- 
self. 

When  will  the  Sabhath  be  gone?    Amos  viii.  5. 
Pray  that  your  flight  be  not  on  the  Sabbath-day.    Matu 
xxiv.  20. 

10.  May  no  other  works  but  those  of  piety  be  done  on  the 
Sabbath? 

Yes :  works  of  necessity  and  of  charity.  But  we  must 
be  careful  to  know  that  they  are  really  such.  Those  are 
not  works  of  necessity  which  will  admit  of  being  done  at 
another  time ;  and  it  is  only  such  works  of  charity  as 
cannot  be  deferred,  or  which  have  an  immediate  refe- 
rence to  our  religious  duties,  which  are  lawful. 

If  a  sheep  fall  into  a  pit  on  the  Sabbath-clay,  etc.,  wherefore 

it  is  lawful  to  do  well  on  the  Sabbath-days.    Matt.  xii.  11, 

12.    Mark  iii.  4. 
Jesus  healed  the  infirm  woman  on  the   Sabbath.     Luke 

xiii.  14. 
Which  of  you  shall  have  an  ass  or  an  ox  fall  into  a  pit,  and 

will  not  pull  him  out.    Luke  xiv.  5. 
Jesus  healed  the  impotent  man  on  the  Sabbath.  John  v.  8, 9. 

We  must  not  only  keep  holy  the  Lord's  day  ourselves, 
but  take  care,  as  far  as  we  can,  that  all  belonging  to  us 
da  the  same. 

That  thine  ox  and  thine  ass  may  rest,  and  the  son  of  thy 
handmaid,  and  the  stranger  may  be  refreshed.  Lxod. 
xxiii.  12. 

Ye  shall  rejoice,  ye  and  your  household.    Deut.  v.  14 ;  xii.  7. 

As  for  me  and  my  house,  we  will  serve  the  Lord.  Josh. 
xxiv.  15. 

11.  In  what  light  will  the  true  Christian  consider  the  Sab- 
bath ? 

It  will  be  his  delight ;  for  he  loves  the  house  and  wor- 


96  ON   THE   FOURTH    COMMANDMENT. 

ship  of  God,  and  he  considers  this  day  of  rest  is  a  figure 
of  the  eternal  rest  that  remaineth  for  the  people  of  God 

A  day  in  thy  courts  is  better  than  a  thousand.    Ps.  lxxxiv. 

1,2,10. 
This  is  the  day  which  the  Lord  hath  made  j  we  will  rejoice 

and  he  glad  in  it.    Ps.  cxviii.  24. 
I  was  glad  when  they  said  unto  me,  Let  us  go  into  the  house 

of  the  Lord.    Ps.  cxxii.  1. 
There  remaineth  a  rest  for  the  people  of  God.    Heb.  iv.  9. 

Pray  for  and  expect  a  blessing  on  this  day ;  for  though 
the  Christian  endeavors  to  serve  God  truly  all  his  days, 
yet  on  this  day  his  service  is  more  especially  delightful 
to  him. 

Consider  what  a  blessing  is  the  institution  of  the  Sab- 
bath. If  it  were  not  for  this  day,  religion  would  soon 
disappear,  and  all  its  ordinances  be  neglected.  Duties 
which  men  are  at  liberty  to  discharge  when  they  please 
soon  come  to  be  utterly  neglected.  The  very  people  who 
complain  of  want  of  time  to  attend  to  the  concerns  of 
eternity  on  other  days,  grudge  giving  the  Sabbath  to  this 
purpose  Is  the  care  of  the  soul,  then,  so  trifling,  that 
one  day  in  seven  is  too  much  to  devote  to  it  ?  God  has 
allotted  us  a  sufficient  portion  of  time  for  all  our  worldly 
"business,  without  interfering  with  his  own  day.  "  Six 
days  shalt  thou  labor  and  do  all  that  thou  hast  to  do." 

Sabbath-breaking  is  a  very  hardening  sin :  it  fre- 
quently leads  young  persons  to  keep  bad  company,  and 
prepares  the  wa^ito  the  commission  of  all  sorts  of  crimes. 
Many  persons  whose  offences  has  brought  upon  them 
the  punishment  of  death,  have  attributed  their  dreadful 
end  to  Sabbath-breaking !  Beware  how  you  suffer  your- 
selves to  be  drawn  into  so  dangerous  a  course ! 

May  the  Lord  of  the  Sabbath  keep  us  from  incurring 
that  punishment  with  which  he  visits  those  who  profane 
it,  and  teach  us  to  call  and  feel  it  a  delight. 

Then  I  contended  with  the  nobles  of  Judah,  and  said  nnto 
them,  What  evil  thing  is  this  that  ye  do,  and  profane  the 
Sabbath-day?  Did  not  our  fathers  thus,  and  did  not  God 
bring  all  this  evil  upon  us,  and  upon  this  city]  yet  ye 
bring  more  wrath  upon  Israel,  by  profaning  the  Sabbath. 
Neh.  xiii.  17, 18. 


ON    THE    FOURTH    COMMANDMENT.  97 

NOTE. 

ON  THE  CHANGE  OV  THE  DAY  OF  REST,  BY  DR.  ISAAC  MILNER. 

"  The  Jews  could  never  have  determined  from  the  fourth 
commandment  on  what  day  their  first  Sabbath  was  to  be 
kept.  It  says,  Six  days  shalt  thou  labor,  and  on  the  seventh 
thou  shalt  rest ;  which  implies  no  more  than  that,  after  six 
days'  labor,  the  seventh  was  to  be  a  day  of  rest,  and  to  be 
kept  holy.  Therefore  1  maintain,  that  in  the  sense  of  the 
fourth  commandment,  the  Christian  Sabbath  is  as  much 
the  seventh  day  as  the  Jewish  Sabbath  was  the  seventh  day. 
It  is  kept  after  six  days'  labor,  as  that  was  :  and  it  is  the 
seventh  day,  reckoning  from  the  beginning  of  our  first 
working  day,  as  well  as  their  Sabbath  was  the  seventh  day, 
reckoning  from  the  beginning  of  their  first  working  day. 

"Moreover,  the  reason  given  in  the  fourth  commandment 
"why  there  should  be  six  working  days  and  then  a  resting 
day,  is  a  reason  which  remains  in  full  force  under  the  Chris- 
tian dispensation;  namely,  because  God  himself  set  the 
example  of  working  six  days  in  the  creation  of  the  world, 
and  then  resting  on  the  seventh  day.  It  is  in  the  propor- 
tion of  our  time— namely,  one  part  out  of  seven — dedicated 
to  rest  and  to  sacred  purposes,  in  which  the  essence  of  the 
commandment  consists  :  the  day  when  we  begin  to  com- 
pute, abstractedly  considered,  is  of  very  little  consequence. 
There  may,  indeed,  be  circumstances  sufficient  for  the  de- 
termination of  the  commencement  of  the  Sabbath-day  ;  nor 
can  anything  be  conceived  more  satisfactory  than  the  ac- 
count I  have  just  given  of  the  commencement  of  the  Jew- 
ish Sabbath,  at  its  revival,  on  account  of  the  passage  of  the 
Israelites  through  the  Red  sea.  They  adhered  to  the  di- 
vine original  institution  of  six  days  of  labor  and  one  of 
rest;  and  on  their  first  day  of  rest  they  commemorated 
their  deliverance  from  slavery.  The  real  day  being  lost,  in 
all  probability,  it  must  then  have  undergone  a  change.  The 
shadow  was  of  no  moment,  when  the  substance  was  pre- 
served. 

"  The  very  same  things  may  be  said  of  the  Christian  Sab- 
bath :  The  real  day  of  the  week,  reckoning  from  the  crea- 
tion, had  long  been  utterly  unknown,  and  was  probably 
irrecoverably  lost;  and  it  was  changed  again  for  reasons 
worthy  of  being  engraved  on  the  heart  of  every  grateful, 
rejoicing  Christian— namely,  the  resurrection  of  our  Lord 
from  the  dead — his  victory  and  triumph  over  death  and  sin, 
and  his  rising  again  for  our  justification.  But  never  for- 
get, that  no  change  whatever  was  made  in  the  principle  on 
which  the  original  commandment  rested  ;  which  command- 
ment, by  its  appointment,  was  divine,  substantial,  reason- 
able, and  important  in  its  very  essence,  and  evidently 
founded  r<n  the  relation  in  which  man,  as  a  dependent  crea- 
ture, stood  to  his  Maker  and  Benefactor  from  the  first  mo- 
ment of  his  existence." 


CHAPTER  XXIII. 

ON    THE    FIFTH    COMMANDMENT. 

The  first  four  commandments,  which  we  have  already 
considered,  make  up  the  first  table,  and  instruct  us  in 
our  duty  towards  God.  We  now  come  to  those  contained 
in  the  second  table,  which  teach  us  what  is  our  duty  to- 
wards our  neighbor.  Genuine  piety  is  the  surest  spring 
of  kind,  dutiful,  and  benevolent  feelings  and  actions  to- 
wards our  fellow  creatures  ;  and  the  performance  of  re- 
lative duties  is  the  best  trial  of  true  godliness. 

That  he  who  loveth  God,  love  his  brother  also.    1  John 
iv.  21. 

1.  How  many  Commandments  below*  to  the  second  table? 
The  last  six. 

2.  What  in  general  is  your  duty  towards  your  neighbor? 
"To  love  him  as  myself,  and  to  do  to  all  men  as  I 

would  they  should  do  unto  me." 

Thou  shalt  love  thy  neighbor  as  thyself.  Lev.  xix.18.  Matt. 

xxii.  39. 
All  things  whatsoever  ye  would  that  men  should  do  to  you, 

do  ye  even  so  to  them.    Matt.  vii.  12. 

3.  What  is  the  fifth  Commandment? 

Honor  thy  father  and  thy  mother,  that  thy  days  may 
be  long  in  the  land  which  the  Lord  thy  God  giveth  thee* 

Surely  we  owe  the  utmost  affection  and  attention  to 
our  parents,  whom  God  has,  by  natural  relationship, 
placed  so  immediately  over  us. 

4.  What  does  this  Commandment  imply  ? 

It  includes  the  duty  which  we  owe  not  only  to  our  pa- 
rents, but  to  all  our  superiors. 

1.  "To  love,  honor,  and  succor  my  father  an.d 
mother/' 

He  that  smiteth  or  eurseth  his  father,  or  his  mother,  shall 

surely  be  put  to  death.    Exod.  xxi.  15, 17. 
Ye  shall  fear  every  man  his  father  and  his  mother.    Lev. 

six.  3. 

(98) 


ON   THE    FIFTH    COMMANDMENT.  €3 

If  a  man  have  a  stubborn  and  rebellious  son,  which  will  not 
obey  the  voice  of  his  father  or  his  mother,  all  the  men  of 
his  city  shall  stone  him  with  stones  that  he  die.  Deut.  xxi. 
18-21. 

Cursed  be  he  that  setteth  light  by  father  or  mother.  Deut. 
xxvii.  16. 

Hearken  unto  thy  father  that  begat  thee,  and  despise  not 
thy  mother  when  she  is  old,  etc.    Prow  xxiii.  22-25. 

God  commanded,  soying,  Honor  thy  father  and  mother. 
Matt.  xv.  4-6.    Mark  vii.  10, 12. 

Honor  thy  father  and  thy  mother.  Matt.  xix.  19.  Luke 
xviii.  20. 

Honor  thy  father  and  mother,  which  is  the  first  command- 
ment with  promise.    Eph.  vi.  1,  2. 

Children,  obey  j-our  parents  in  all  things;  for  this  is  well 
pleasing  unto  the  Lord.    Col.  iii.  20. 

5.  How  are  you  to  discharge  your  duty  in  this  respect? 

1.  By  obeying  their  commands. 

2.  By  attending  to  their  instructions. 

3.  By  submitting  to  their  correction. 

4.  By  endeavoring  to  promote  their  comfort  and  -wel- 
fare. 

Scripture  furnishes  us  with  some  striking  proofs  of 
filial  affection,  as  well  as  with  several  base  instances  of 
unkindness  and  disobedience  to  parents,  and  the  signal 
punishment  by  which  God  showed  his  hatred  of  such 
conduct. 

A  curse  was  pronounced  on  Ham  for  exposing  his  father's 

weakness,  and  a  blessing  on  Shem  and  Japheth,  because 

thev  refused  to  join  in  the  contempt  he  showed.    Gen.  ix. 

22-25. 
King  Solomon's  respectful  conduct  to  his  mother.    1  Kings 

ii.  19. 
A  promise  to  the  Rechabites  for  their  obedience  to  their 

father.    Jer.  xxxv.  17-19. 
Jesus  came  to  Nazareth,  and  was  subject  to  his  parents. 

Luke  ii.  51. 
The  affectionate  attention  of  Jesus  to  his  mother,  while 

nailed  upon  the  cross.    John  xix.  26,  27. 

1.  Disobedience  to  parents  is  mentioned  by  St.  Paul  as 
one  of  the  worst  instances  of  depravity. 

In  the  last  days  perilous  times  shall  come.  For  men  shall 
be  disobedient  to  parents,  etc.    2  Tim.  iii.  1,  2. 

2.  We  are  to  honor  and  obey  the  civil  authority,  by 
living  quietly  in  obedience  to  the  laws,  and  paying  pro- 


100  ON    THE    FIFTH    COMMANDMENT. 

per  respect  to  rulers,  magistrates,  and  other  persons  by 
whom  this  authority  is  exercised. 

According  to  the  sentence  of  the  law,  thou  shalt  do.  Deut. 
xvii.  11. 

Jesus  said,  Render  unto  Cesar,  the  things  which  are  Cesar's, 
Matt.  xxii.  21.  Mark  xii.  17. 

Let  every  soul  be  subject  unto  the  higher  powers.  For 
there  is  no  power  but  of  God :  the  powers  that  be  are  or- 
dained of  God. 

Render,  therefore,  tribute  to  whom  tribute  is  due;  honor 
to  whom  honor.    Rom.  xiii.  7. 

I  exhort  that  prayers  be  made  for  kings,  and  for  all  that  are 
in  authority ;  that  we  may  lead  a  quiet  and  peaceable  life 
in  all  godliness  and  honesty.    1  Tim.  ii.  1,  2. 

Put  them  in  mind  to  be  subject  to  principalities  and 
powers,  to  obey  magistrates.    Tit.  iii.  1. 

Submit  yourselves  to  every  ordinance  of  man  for  the  Lord's 
sake ;  whether  it  be  to  the  king  as  supreme ;  or  unto 
govei-nors,  as  unto  them  that  are  sent  by  him,  etc.  For  so 
is  the  will  of  God.    1  Pet.  ii.  13-15. 

3.  "To  submit  myself  to  all  my  governors,  teachers, 
spiritual  pastors/7  i.  e.,  ministers  of  God's  word  and  or- 
dinances. 

Let  a  man  so  account  of  us,  as  of  the  ministers  of  Christ, 
and  stewards  of  the  mysteries  of  God.    1  Cor.  iv.  1. 

Receive  him  (Epaphroditus)  therefore  in  the  Lord  with  all 
gladness  :  and  hold  such  in  reputation.    Phil.  ii.  29. 

Know  them  which  labor  among  you  and  are  over  you  in 
the  Lord,  and  admonish  you ;  and  esteem  them  very 
highly  in  love  for  their  work's  sake.    1  Thess.  v.  12, 13. 

Let  the  elders  that  rule  well  be  counted  worthy  of  double 
honor,  especially  they  who  labor  in  the  word  and  doctrine. 
1  Tim.  v.  17. 

Obey  them  that  have  the  rule  over  you,  and  submit  your- 
selves ;  for  they  watch  for  your  souls,  as  they  that  must 
give  account,  that  they  may  do  it  with  joy.  Heb.  xiii.  7, 
17., 

He  therefore  that  despiseth,despiseth  not  man,  but  God. 
1  Thess.  iv.  8.    And  our  Lord  says, 

He  that  heareth  you,  heareth  me  ;  and  he  that  despiseth 
you,  despiseth  me  ;  and  he  that  despiseth  me,  despiseth 
him  that  sent  me.    Luke  x.  16. 

4.  We  are  to  submit  ourselves  to  our  "masters." 
Servants  owe  very  important  duties  to  their  masters ; 

and  every  one  who  has  an  opportunity  of  choosing  whom 
he  will  serve,  should  prefer  such  a  one  as  fears  God,  and 
will  be  willing  to  promote  the  salvation  of  the  souls  of 
those  who  obey  him.  It  is  hard  work  to  keep  religion 
alive,  even  with  the  greatest  helps  ;  and  it  is  more  es- 


ON    THE    FIFTH    COMMANDMENT.  101 

pccially  hard,  to  swim  against  the  stream  of  example 
and  authority.  But,  however  wicked  and  however  harsh 
a  master  may  be,  it  is  a  servant's  duty  to  obey  him  in 
all  things  lawful,  endeavoring  to  overcome  his  unkind- 
ness  by  meekness,  patience,  and  respectful  attention, 
and  to  give  him  a  good  opinion  of  religion  by  the  pro- 
priety of  his  own  behaviour  under  the  greatest  provoca- 
tion. 

Servants,  be  obedient  to  tbem  tbat  are  your  masters — in 

singleness  of  your  heart,  as  unto  Ch'-ist.    Eph.  vi.  5,  6. 
Not  with  eye-service,  as  men-pleasers ; — and  whatsoever  ye 

do,  do  it  heartily,  as  to  the  Lord,  and  not  unto  men.    Col. 

iii.  22,  23. 
Exhort  servants  to  be  obedient  unto  their  own 'masters,, 

and  to  please  them  well  in  all  things;  not  answering  again; 

not  purloining,  but  showing  all  good  fidelity.   Tit.  ii.  9, 10. 
Servants, be  buhject  to  your  masters  with  all  fear;  not  only 

to  the  good  and  gentle,  but  also  to  the  fro  ward.    1  Pet.  ii. 

18. 

5.  "  To  order  myself  lowly  and  reverently  to  all  my 
betters/' 

Young  persons  ought  to  respect  and  honor  the  elder, 
and  those  in  lower  stations  should  behave  respectfully 
to  their  superiors,  not  envying  their  apparent  ad- 
vantages, but  considering,  that  in  every  state  of  life, 
there  are  inconveniences  unknown  to  others. 

Thou  shalt  rise  up  before  the  hoary  head,  and  honor  the 

face  of  the  old  man.    Lev.  xix.  .')-2. 
Ye  younger,  submit  yourselves  unto  the  elder.    1  Pet.  v.  5. 

This  commandment  also  includes  the  duty  of  superiors 

to  inferiors,  and  parents  are  to  discharge  the  duties  they 

owe  to  their  children,  viz.: 

1.  To  bring  them  up  carefully  and  religiously. 

Train  up  a  child  in  the  way  he  should  go.    Prov.  xxii.  6. 
Bring  them  up  in  the  nurture  and  admonition  of  the  Lord. 
Eph.  vi.L 

2.  To  encourage  them  when  they  do  well. 

Fathers,  provoke  not  your  children  to  anger,  lest  they  be 
discouraged.    Col.  iii.  21. 

3.  To  correct  them  when  they  do  amiss. 
Chasten  thy  son  while  there  is  hope.    Prov.  xix.  18. 

4.  To  treat  them  with  gentleness  and  love. 
Like  as  a  father  pitieth  his  children.    Ps.  ciii.  13. 


102  ON    THE    FIFTH    COMMANDMENT. 

I  will  spare  them,  as  a  man  spareth  his  own  son  that  serveth 
him.    Mai.  iii.  17. 

6.  If  your  parents  do  not  discharge  their  duty  to  you, 
are  you  therefore  at  liberty  to  neglect  your  duty  to 
them  t 

Certainly  not. 

7.  What  is  the  promise  made  to  those  who  keep  this  Com- 
mandment ? 

That  thy  days  may  be  long  in  the  land,  which,  the 

Lord  thy  God  giveth  thee. 

Honor  thy  father  and  mother  ;  which  is  the  first  com- 
mandment with  promise;  that  it  may  be  well  with  thee, 
and  that  thou  may  est  live  long  on  the  earth.  Eph.  vi. 
2,3. 

It  applies  to  the  land  of  Canaan,  and  of  course  could 
be  fulfilled  literally  in  the  case  of  the  JeAvs  only.  Yet 
it  marks  the  Lord's  approbation  of  the  conduct  required 
by  this  commandment;  for  length  of  clays  was  con- 
sidered by  the  Israelites  as  the  chief  blessing. 

We  see,  also,  that  government  and  subordination  is 
God's  ordinance.  A  proud,  seditious  conduct  leads  to 
contention  and  every  evil  work.  People  should  not 
listen  to  men  who  rail  against  those  in  authority,  and 
endeavor  to  set  the  hearts  of  subjects  against  their  gov- 
ernors. Seditious  persons  are  generally  those  who  are 
restrained  by  no  fear  of  God, — atheists  and  blasphemers, 
to  whom  religion  is  as  hateful,  as  are  just  laws  and  good 
government. 

You  should  especially  love  and  respect  your  spiritual 
pastors  and  teachers,  who  watch  over  your  souls,  as 
those  that  must  give  an  account,  and  not  grieve  them 
by  negligence  or  contempt  of  their  instructions.  You 
should  also  serve  your  masters  and  employers  faithfully, 
not  with  eye-service  only,  but  from  the  heart ;  obeying 
their  orders  diligently  and  cheerfully,  not  purloining,  nor 
loitering  away  your  time,  but  showing  all  good  fidelity. 
Above  all,  you  should  love,  honor,  and  succor  your 
parents,  and  not  give  them  the  slightest  reason  to  com- 
plain of  your  conduct  towards  them.  It  has  frequently 
been  remarked,  that  undutiful  children  seldom  prosper 


ON    THE    SIXTH    COMMANDMENT.  103 

in  this  world,  and  their  punishment  will  be  among  the 
severest  that  can  be  inflicted  in  the  next.  See,  then, 
that  you  do  not  incur  the  curse  denounced  against  such 
unnatural  conduct.  Misconduct  on  the  part  of  your 
parents  Avill  be  no  excuse  for  your  unkind  treatment  of 
them.  You  are  to  bear  with  their  infirmities,  and  to 
pray  for,  and  endeavor  to  reclaim  them  from  their  sins  : 
not  to  quarrel  with  them,  neglect  them,  or  forsake  them. 
Show  by  your  observance  of  this  commandment,  that 
you  love  God  with  all  your  heart,  and  mind,  and  soul, 
and  strength,  and  your  neighbor  as  yourself.  So  shall 
you  be  adopted  as  a  child  of  God,  and  become  an  in- 
heritor of  the  kingdom  of  heaven. 


CHAPTER  XXIY. 

ON    THE    SIXTH    COMMANDMENT. 

1.  What  is  the  sixth  Commandment? 
Thou  shalt  do  no  murder. 

2.  What  is  murder  ? 

Taking  away  the  life  of  another  wilfully  and  un- 
lawfully. 

It  was  an  affront  to  God,  being  an  attack  on  man,  who 

was  made  in  the  image  of  God.     Gen.  ix.  G. 

Cain  rose  up  against  Abel  his  brother,  and  slew  him  :  and 
God  said,  The  voice  of  thy  brother's  blood  crieth  unt  o  me 
from  the  ground  ;  and  now  art  thou  cursed  from  the  earth, 
etc.    Gen.  iv.  8-11. 

3.  What  is  killing  a  person  wilfully  in  sudden  anger, 

but  not  with  premeditation,  called  ? 
It  is    called   manslaughter,   which  is   a  very  great 
crime,  but  not  equal  to  murder. 

If  he  thrust  him  suddenly  without  enmity,  without  laying 
of  wait— That  he  die,  and  was  not  his  enemy,  neither 
sought  his  harm— the    congregation    shall    deliver  the 


104  ON    THE    SIXTH    COMMANDMENT. 

slayer  out  of  the  hand  of  the  revenger  of  blood,  and  re- 
store him  to  the  city  of  his  refuge,  whither  he  was  fled. 
Num.  xxxv.  22-28. 

4.  Why  do  you  say  wilfully  ? 

Because  to  kill  another  by  accident,  and  without  de- 
sign, is  not  murder. 

When  a  man  goeth  to  hew  wood,  and  his  hand  fetcheth  a 
stroke  with  the  axe  to  cut  down  the  tree,  and  the  head 
slippeth  from  the  helve,  and  lighteth  upon  his  neighbor 
that  he  die,  be  shall  flee  unto  one  of  those  cities  and 
live  ; — inasmuch  as  he  hated  him  not  in  time  past.  Deut. 
xix.  4-6. 

5.  Why  do  you  say  unlawfully  ? 

1.  Because  if  a  man  slay  another  in  his  own  defence, 

or  in  that  of  another  person,  or  in  protection  of  his  own, 

or   another  person's   property,    he   is   not   therefore  a 

murderer.     But  it  must  be  observed,  that  we  ought  to 

be  very  cautious  how  we  deprive  a  fellow  creature  of 

life,  when  our  own,  or  that  of  others,  is  not  absolutely 

in  danger. 

If  a  thief  be  found  breaking  up,  and  be  smitten  that  he  die, 
there  shall  no  blood  be  shed  for  him.    Exod.  xxii.  2. 

2.  If  a  soldier  kill  a  man  while  fighting  the  battles 
of  his  country,  he  is  not  therefore  a  murderer ;  as  we  do 
not  find  the  profession  of  a  soldier  considered  unlawful 
in  Scripture. 

The  soldiers  said,  And  what  shall  we  do?    And  he  said  unto 

them,  Do  violence  to  no  man  j  and  be  content  with  your 

wages.    Luke  iii.  14. 
Jesus  said  of  the  centurion,  I  have  not  found  so  great  faith, 

no  not  in  Israel.    Luke  vii.  8,  9. 
Cornelius,  a  centurion  of  the  Italian  band,  was  a  devout 

man,  and  one  that  feared  God,  with  all  his  house,  and 

prayed  to  God  alway.    Acts  x.  1, 2. 

6.  But  can  so  many  behilled  in  war  without  the  guilt 

of  murder  resting  fearfully  upon  those  who  are 
its  authors  f 

3.  If  a  judge,  in  the  discharge  of  his  office,  passes 
sentence  of  death  upon  a  man,  he  is  not  therefore  a 
murderer. 

Whoso  sheddeth  man's  blood,  by  man  shall  his  blood  be 

shed.    Gen.  ix.  ft. 
Whoso  killeth  any  person,  the  murderer  shall  be  put  to 

death  ;  ye  shall  take  no  satisfaction  for  the  life  of  a  mur- 


OX    THE    SIXTH    COMMANDMENT.  105 

derer,  which  is  guilty  of  death  ;  and  the  land  cannot  he 
cleansed  of  the  blood  that  is  shed  therein,  but  by  the  blood 
of  him  that  shed  it.    Num.  xxxv.  30-33. 

7.  Are  there  any  other  me/hods  of  breaking  this  com- 

mandment,  besides   the   act   of  taking   away   a, 
man's  life  in  the  ways  above  mentioned  ? 

Yes,  by  suicide,  or  killing  one's  self,  as  did  Saul  and 
his  armor-bearer,  1  Sam.  xxxi.  4:  Ahithophel,  2  Sam. 
xvii.  23;  and  Judas,  Matt,  xxvii.  5.  We  have  no  right 
to  destroy  that  life  which  God  has  given  us  for  his  glory. 

By  duelling,  i.  e.,  two  persons  fighting  with  such 
weapons  as  may  cause  death  to  either  of  them. 

By  assisting  others  to  take  away  a  man's  life  ;  or  by 
allowing  or  advising  them  to  do  it. 

David  slew  Uriah  with  the  sword  of  the  children  of  Am- 
nion.   2  Sam.  xii.  9. 

Ahab  was  charged  with  killing  Naboth,  because  he  per- 
mitted Jezebel  to  do  it.    1  Kings  xxi.  8.  19. 

The  chief  priests  and  scribes  nought  how  they  might  kill 
Jesus.    Luke  xxii.  2. 

And  Pilate  gave  sentence  that  it  should  be  as  they  re- 
quired.   Luke  xxiii.  24 

An  attempt  to  murder,  though  the  deed  he  not  accom- 
plished, is  a  breach  of  this  commandment,  and  is  punish- 
able by  the  laws.  Nay,  the  very  intent  to  commit  this 
dreadful  crime,  though  no  steps  be  taken  in  furtherance 
of  it,  makes  us  guilty  in  the  sight  of  God,  and  if  unre- 
pented  of,  will  expose  us  to  the  vengeance  with  which 
he  threatens  all  murderers. 

8.  How  does  our  Lord  show  us  that  this  command- 

ment may  be  broken  in  our  hearts? 

He  teaches  us,  in  his  sermon  on  the  mount,  that  he 
who  is  angry  ivith  his  brother  without  a  cause,  is 
guilty  of  this  sin. 

"Whosoever  is  angry  with  his  brother  without  a  cause,  shall 
be  in  danger  of  the  judgment.    Matt.  v.  21,  32. 

Whosoever  hateth  his  brother,  is  a  murderer.  1  John  iii.  15. 

We  Bee  that  God's  commandment  is  exceeding  broad.  Ps. 
cxix.  96. 


106  ON    THE    SIXTH    COMMANDMENT. 

9.  Are  not  those  persons  guilty  of  a  sin  which  is  akin 

to  murder,  who  destroy  the  souls  of  others,  bij 
setting  them  evil  examples,  or  by  tempting  them 
to  sin  t 

Yes. 

When  I  say  to  the  wicked,  Thou  shalt  surely  die  ;  and  thou 
givest  him  not  warning,  nor  speakest  to  warn  the  wicked 
from  his  wicked  way,  to  save  his  life  :  the  same  wicked 
man  shall  die  in  his  iniquity;  but  his  blood  will  I  require 
at  thine  hand.    Ezek.  iii.  18. 

"Wo  unto  him  that  giveth  his  neighbor  drink,  that  puttest 
thy  bottle  to  him  and  makest  him  drunken.    Hab.  ii.  15. 

The  soul  is  of  infinitely  greater  consequence  than  the 
body,  and  its  destruction  is  therefore  an  infinitely  greater 
injury. 

Many  souls,  it  is  to  be  feared,  have  been  ruined  by 
persecution  and  ridicule.  Beware  how  you  become  par- 
takers in  the  sin  of  those,  who  thus  wantonly  or  mali- 
ciously seek  to  destroy  the  souls  of  their  companions. 
If  a  child  be  desirous  of  serving  God,  and  refuse  to  join 
any  longer  in  the  sins  and  follies  of  his  school-fellows 
and  playmates,  how  common  is  it  to  endeavor  to  laugh 
or  persecute  him  out  of  his  religion  !  And  how  often 
does  the  dread  of  singularity,  and  the  fear  of  becoming 
an  object  of  ridicule,  prevent  persons  from  following  the 
dictates  of  their  conscience,  and  stifle  the  convictions 
which  the  Spirit  of  God  has  awakened  within  them ! 
Whenever  you  feel  a  propensity  to  join  the  common 
laugh  on  such  occasions,  remember  that  you  are  about 
to  commit  what  may  be  called  a  spiritual  murder. 

10.  What  does  this  commandment  require? 

It  commands  us  ilto  hurt  nobody  by  word  or  deed; 
to  bear  no  malice  nor  hatred  in  our  hearts."  It  re- 
quires us  to  speak  no  provoking  words,  but  to  feel  and 
show  all  manner  of  kindness  in  heart,  word,  and  conduct, 
to  our  neighbor. 

Blessed  are  the  peacemakers  ;  for  they  shall  be  called  the 

children  of  God.    Matt.  y.  9. 
Love  your  enemies,  bless  them  that  cnrse  you,  do  g-ood  to 

them  that  hate  you,  and  pray  for  them  that  despitefully 

use  you  and  persecute  you.    Matt.  v.  4A. 


ON    THE    SIXTH    COMMANDMENT.  107 

From  within,  out  of  the  heart  of  men,  proceed  evil  thoughts, 
murders,  etc.    Mark  vii.  21. 

Recompense  to  no  man  evil  for  evil.  If  it  be  possible,  live 
peaceably  with  all  men.  Avenge  not  yourselves,  but 
rather  give  place  unto  wrath  :  for  it  is  written,  Vengeance 
is  mine  ;*I  will  repay,  saith  the  Lord.— Overcome  evil  with 
good.    Rom.  xii.  17-21. 

You  no  doubt  look  on  murder  as  a  very  shocking  thing, 
and  would  tremble  at  the  very  thought  of  committing  it. 
But  remember,  that  men  do  not  arrive  at  the  height  of 
wickedness  all  at  once,  but  are  led  to  it  by  degrees.  In- 
dulging a  quarrelsome,  envious,  revengeful  disposition 
will  bring  you  step  by  step  to  break  through  all  restraints, 
till  at  length  you  will  not  hesitate  to  take  away  even  the 
life  of  a  fellow  creature.  Indeed  quarrelsome,  envious, 
revengeful,  unkind  thoughts,  are  themselves  murder  in 
the  sight  of  God.  0  how  careful  ought  you  to  be  to 
cherish  a  kind,  affectionate,  and  forgiving  disposition ; 
and  how  ought  you  to  dread  giving  way  in  the  least  de- 
gree to  anger,  envy,  or  an  uncharitable  spirit.  Drunk- 
enness also  frequently  leads  on  to  murder.  Men  are 
usually  quarrelsome  when  they  are  intoxicated,  and 
commit  acts  which  the  whole  world  could  not  have  per- 
suaded them  to  do,  when  in  their  sober  senses.  0  be 
sure  you  shun  those  wicked  practices,  which  have  ruined 
the  souls  and  bodies  of  so  many,  and  which  may  betray 
you  into  crimes  from  which  you  now  shrink  with  ab- 
horrence. 

Quinquagesima  Sunday.— O  Lord,  who  hast  taught  us  that  all 
our  doings,  witbout  charity,  are  nothing  worth  ;  send  thy 
Holy  Ghost,  and  pour  into  our  hearts  that  most  excellent 
gift  of  charity,  the  very  bond  of  peace  and  of  all  virtues, 
without  which  whosoever  liveth  is  counted  dead  before 
thee. 


CHAPTER  XXV. 


ON    THE    SEVENTH    COMMANDMENT. 

1.  What  is  the  seventh  Commandment  ? 

Thou  shalt  not  commit  adultery. 

The  sixth  commandment  defends  from  bloody  rage  and 
revenge ;  the  seventh  from  impure  lusts.  A  depraved 
appetite  can  find  no  sweetness  but  in  what  is  forbidden. 

2.  What  is  forbidden  in  this  Commandment  f 

1.  Not  only  the  outward  act  of  adultery  is  forbidden, 
but  all  impure  desires,  words,  and  actions.  This  sin  is 
called  Adidtery,  when  one  or  both  of  the  parties  are 
married  :  and  Fornication,  when  both  are  unmarried. 

Whosoever  looketh  on  a  woman  to  lust  after  her,  hath 
committed  adultery  with  her  already  in.  his  heart.  Matt. 
V.  28. 

If  any  man  defile  the  temple  of  God,  him  shall  God  destroy  : 
for  the  temple  of  God  is  holy,  which  temple  ye  are.  1  Cor. 
iii.  17. 

Neither  fornicators,  nor  idolaters,  nor  adulterers,  etc., 
shall  inherit  the  kingdom  of  God.   1  Cor.  vi.  9,  18. 

Fornication  and  all  uucleanness,  let  it  not  be  once  named 
among  you,  neither  filthiness,  nor  foolish  talking — for 
this  ye  know,  that  no  unclean  person  hath  any  inheritance 
in  the  kingdom  of  Christ  and  of  God.    Eph.  v.  4,  5. 

Mortify,  therefore,  your  members  which  are  upon  the  earth  ; 
fornication,  uncleanness,  inordinate  affection,  and  evil 
concupiscence— for  which  things'  sake  the  wrath  of  God 
cometh  on  the  children  of  disobedience.    Col.  iii.  5-8. 

That  everv  one  of  you  should  know  how  to  possess  his  ves- 
sel in  sanctifieation  and  honor  j  not  in  the  lust  of  concu- 
piscence.   1  Thess.  iv.  4,  5. 

Flee  also  youthful  lusts.    2  Tim.  ii.  22. 

I  beseech  you  as  strangers  and  pilgrims,  abstain  from 
fleshly  lusts,  which  war  against  the  soul.    1  Jfet.  ii.  11. 

2.  It  forbids  all  immodest  behavior  and  dress,  and 
lewd  company. 

Wo  to  the  women  that  hunt  the  souls  of  my  people,  etc. 

Ezek.  xiii.  18-21. 
Evil  communications  corrupt  good  manners.  1  Cor.  xv.  33. 
I  will  that  women  adorn  themselves  in  modest  apparel, 

with  shamefacedness  and  sobriety.    1  Tim.  ii.  8-10. 

(108) 


OX    TIIE    SEVENTH    COMMANDMENT.  109 

3.  It  forbids  all  unchaste  books :  writing,  publishing, 
selling,  circulating,  or  reading  them,  and  every  thing 
which  has  a  tendency  to  excite  improper  desires. 

4.  It  forbids  frequenting  any  place  -where  we  are  likely 
to  hear  profane  and  loose  conversation,  because  these 
things  are  calculated  to  excite  impure  thoughts,  and  to 
lead  to  improper  conduct. 

3.   What  is  required  in  this  Commandment  f 

"  To  keep  my  body  in  temperance,  soberness,  and 
chastity." 

Let  us  -walk  honestly,  as  in  the  day;  not  in  rioting  and 
drunkenness  ;  not  in  chambering  and  wantonness  ;  but 
put  ye  on  tbe  Lord  Jesus  Christ,  ami  make  not  provision 
for  the  flesh,  to  fulfill  the  lusts  thereof.    PlOiu.  xiii.  13,  14. 

I  keep  under  my  body,  and  bring  it  into  subjection.  1  Cor. 
ix.  27. 

Let  us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
spirit.  2  Cor.  vii.  1. 

Every  man  is  tempted,  when  he  is  drawn  away  of  his  own 
lust  and  enticed.  Then  when  lust  hath  conceived,  it 
bringeth  forth  sin  ;  ami  sin,  when  it  is  finished,  bringeth 
forth  death.    James  i.  14, 15. 

Remember  what  our  Lord  says,  (Matt.  v.  8,)  "  Blessed 
are  the  pure  in  heart,  for  they  shall  see  God," — there- 
fore 

Pray  to  God  to  "  cleanse  the  thoughts  of  your  hearts, 
by  the  inspiration  of  his  Holy  Spirit,"  and  "  to  preserve 
you  from  evil  thoughts,  which  assault  and  hurt  the 
soul."  Do  not  expose  yourself  to  temptation  by  eating 
and  drinking  to  excess,  by  indulging  in  idleness,  or 
frequenting  improper  places  of  amusement,  but  keep 
under  your  body,  and  fly  from  the  first  approaches  of 
sin.  Know  ye  not  that  your  body  is  the  temple  of  the 
Holy  Ghost?  How,  then,  will  you  dare  pollute  it  by 
such  abominations?  Be  like  Joseph,  and  whenever 
temptation  approaches,  ask  yourself, 

How  can  I  do  this  great  wickedness,  and  sin  against  God? 
Gen.  xxxix.  9, 11. 

And  pray  that  God  ma)  never  deal  with  you  as  with 

the  Gentiles,  of  whom  the  apostle  Paul  writes, 

God  also  <s\iyq  them  up  to  uncleanness  through  the  lusts  of 
their  own  hearts— being  filled  with  all  unrighteousness, 
fornication,  wickedness,  etc.    Iioui.  i.  24-29. 


110  ON   THE   EIGHTH   COMMANDMENT. 

Litany.—  From  all  inordinate  and  sinfnl  desires,  and  from 
all  the  deceits  of  the  world,  the  flesh,  and  the  devil,  good 
Lord  deliver  us. 

1st  Sunday  in  Lent.— Give  us  grace  to  use  such  abstinence, 
that  our  flesh  being  subdued  to  the  Spirit,  we  may  ever 
obey  thy  godly  motions  in  righteousness  and  true  holi- 
ness. 

While  this  chapter  is  of  the  greatest  practical  import- 
ance, and  should  be  most  faithfully  and  impartially 
studied,  the  teacher  will  judge  to  what  extent  it  should 
be  made  the  subject  of  recitation. 


CHAPTER  XXYI. 

ON    THE    EIGHTH    COMMANDMENT. 

1.  What  is  the  eighth  Commandment  f 
Thou  shalt  not  steal. 

2.  What  is  forbidden  in  this  Commandment  ? 

1.  Not  only  actual  theft,  but  all  manner  of  fraud  and 
injustice. 

The  following  passages  contain  laws  respecting  the  pun- 
ishment of  men  tor  stealing.  Exod.  xxi.  10;  xxii.  1-5; 
7-13.    Lev.  vi.  1-7.    Deut.  xxiv.  7. 

Thou  shalt  not  defraud  thy  neighbor,  neither  rob  him. 
Lev.  xix.  13. 

Ye  shall  do  no  unrighteousness  in  judgment ;  in  mete-yard, 
in  weight,  or  in  measure.    Lev.  xix.  35. 

It  is  naught,  it  is  naught,  saith  the  buyer;  but  when  he  is 
gone  his  way,  then  he  boasteth.    Prov.  xx.  14. 

Neither  thieves,  nor  covetous,  nor  extortioners,  shall  in- 
herit the  kingdom  of  God.    1  Cor.  vi.  10. 

"We  have  renounced  the  hidden  things  of  dishonesty.  2  Cor. 
iv.  2. 

That  no  man  go  beyond,  and  defraud  his  brother  in  any 
matter.    1  Thess.  iv.  6.  , 

2.  Taking  advantage  of  the  ignorance  of  another,  in 
buying  and  selling.* 

*  See  note  at  the  end  of  the  chapter,  page  112. 


ON    THE    EIGHTH    COMMANDMENT.  Ill 

3.  The  use  of  false  -weights  and  measures  in  selling 
or  buying. 

Thou  shalt  not  have  clivers  weights,  or  divers  measures,  a 
great  and  a  small.  But  thou  shalt  have  a  perfect  and  a 
just  weight,  a  perfect  and  just  measure  shalt  thou  have. 
For  all  that  do  such  things,  and  all  that  do  unrighteously, 
are  an  abomination  unto  the  .Lord  thy  God.  Deut.  xxv. 
13-16. 

A  false  balance  is  abomination  to  the  Lord  :  but  a  just 
weight  is  his  delight.    Prov.  xi.  1. 

4.  Detaining  from  another  his  just  clue  ;  or  borrowing 
money  without  any  hopes  of  repaying  it. 

The  wicked  borroweth  and  payeth  not  again.  Ps.  xxxvii.  21. 

5.  Receiving  or  concealing  stolen  goods,  is  a  breach 
of  this  commandment. 

6.  A  servant  is  guilty  of  theft,  when  he  injures  or 
wastes  his  master's  property ;  or  spends,  in  idleness,  the 
time  for  which  he  is  paid. 

7.  Persons  break  this  commandment,  when,  by  pre- 
tended sickness  or  want,  they  impose  upon  the  parish 
for  relief,  or  upon  well-disposed  persons  for  charity. 

8.  A  man  breaks  it  when  he  evades  the  taxes. 

Render  unto  Cesar  the  things  which  are  Cesar's.  Matt, 
xxii.  21.    Mark  xii.  17. 

Render,  therefore,  to  all  their  dues  :  tribute  to  whom  tri- 
bute is  due.    Rom.  xiii.  7. 

3.   What  does  this  Commandment  require? 

"To  be  true  and  just  in  all  my  dealings :  To  keep  my 
hands  from  picking  and  stealing;  and  to  learn  and  la- 
bor truly  to  get  my  own  living,  and  to  do  my  duty  in 
that  state  of  life,  unto  which  it  shall  please  God  to  call 
me." 

Let  him  that  stole  steal  no  more  ;  but  rather  let  him  labor, 

working  with  his  hands  the  thing  which  is  good.    Eph. 

iv.  28. 
Whatsoever  things  are  honest,  whatsoever  things  are  just 

—whatsoever  tilings  are  of  good  report ; — think  on  these 

things.    Phil.  iv.  8. 
Lead  a  quiet  and  peaceable  life  in  all  godliness  and  hon- 

c  sty.    1  Tim.  ii.  2. 

If  you  have  been  guilty  of  a  fraud,  be  like  Zaccheus, 
(Luke  xix.  8,)  and  restore  to  those  you  have  injured 
fjur-fold.     Beware  of  covetousness,  for 


112  ON    THE    EIGHTH    COMMANDMENT. 

The  love  of  money  is  the  root  of  all  evil.    1  Tim.  vi.  10. 

If  a  person  sets  his  heart  too  much  on  earthly  riches, 
he  may  be  tempted  to  use  some  dishonest  or  improper 
means  to  obtain  them.  Besides,  they  are  very  perish- 
able, and  can  never  impart  true  happiness :  seek  not, 
therefore,  to  lay  up  treasures  on  earth ; 

But  lay  up  for  yourselves  treasures  in  heaven,  where  neither 
moth  nor  rust  doth  corrupt,  and  where  thieves  do  not 
bi-eak  through  nor  steal.    Matt.  vi.  20. 

This  commandment  is  frequently  broken  by  children. 
How  often  do  they  endeavor  to  cheat  and  over-reach 
each  other ;  and  what  a  propensity  many  of  them  seem 
to  have,  to  take  what  does  not  belong  to  them,  when 
they  are  not  observed !  Some  children  appear  to  sup- 
pose, that  stealing  from  their  parents  is  no  crime  ;  but 
the  Bible  says, 

Whoso  robbeth  his  father  or  his  mother,  and  faith,  It  is  no 
transgression  ;  the  same  is  the  companion  of  a  destroyer. 
Prov.  xxviii.  24. 

Repress  every  inclination  to  fraud  or  pilfering.  Say 
not  to  yourself,  "  It  is  a  little  thing,"  for  little  things 
lead  on  to  greater.  The  habit  will  grow  with  your  years, 
and  may  finally  bring  you  to  disgrace  and  ruin.  A  man 
who  spent  many  long  years  in  the  penitentiary  began  his 
career  when  a  boy  by  stealing  a  pin.  Selfishness  is  a 
great  enticer  to  theft.  Take  care  you  do  not  indulge  it. 
Cultivate  a  generous  spirit,  and  you  will  cut  off  many 
temptations  to  dishonesty. 

NOTE. 

VARIOUS  WATS    IN  WHICH  THIS  COMMANDMENT  IS  BROKEN. 

"Besides  what  every  body  calls  theft,  there  are  many 
practices  which  amount  indirectly  to  much  the  same 
thing,  however  disguised  in  the  world  under  gentler 
names.  Thus  in  the  way  of  trade  and  business  :  if  the 
seller  puts  off  anything  for  better  than  it  is,  by  false 
assertions,  or  deceitful  arts :  if  he  takes  advantage  of 
the  buyers  ignorance,  or  particular  necessities,  or  good 
opinion  of  him,  to  insist  on  a  larger  price  for  it  than  the 


ON    THE    EIGHTH    COMMANDMENT.  113 

current  value ;  or  if  he  gives  less  in  quantity  than  he 
professes,  or  is  understood  to  give,  the  frequency  of  some 
of  these  things  cannot  alter  the  nature  of  any  of  them: 
no  one  can  be  ignorant  that  they  are  wrong,  but  such 
as  are  wilfully  or  very  carelessly  ignorant :  and  the  de- 
claration of  Scripture  against  the  last  of  them  is  ex- 
tended, in  the  same  place  to  every  one  of  the  rest. 
1  Thou  slialt  not  have  in  thy  bag  divers  weights,  a  great 
and  a  small :  thou  shalt  not  have  in  thy  house  divers 
measures,  a  great  and  a  small.  For  all  that  do  such 
things,  and  all  that  do  unrighteously,  are  an  abomina- 
tion unto  the  Lord  thy  God/ 

"  On  the  other  hand :  if  the  buyer  takes  advantage  of 
his  own  wealth  ;  and  the  poverty  or  present  distress  of 
the  seller,  to  beat  down  the  price  of  his  merchandise 
beyond  reason  :  or  if  he  buys  up  the  whole  of  a  com- 
modity, especially  if  it  be  a  necessary  one,  to  make  im- 
mediate gain  of  it ;  or  if  he  refuses  or  delays  his  pay- 
ments beyond  the  time  within  which,  by  agreement  or 
the  known  course  of  traffic,  they  ought  to  be  made  :  all 
such  behavior  is  downright  injustice  and  breach  of  God's 
law.  For  the  rule  is,  'if  thou  sellest  aught  unto  thy 
neighbor,  or  buyest  aught  of  thy  neighbor's  hand,  ye 
shall  not  oppress  one  another/ 

"  Again  :  borrowing  on  fraudulent  securities,  or  false 
representations  of  our  circumstances,  or  without  inten- 
tion, or  without  proper  care  afterwards  to  repay ;  pre- 
ferring the  gratification  of  our  covetousness,  our  vanity, 
our  voluptuousness,  or  indolence,  before  the  satisfying  of 
our  just  debts:  all  this  is  palpable  wickedness.  And 
just  as  bad  is  the  contrary  wickedness,  of  demanding 
exorbitant  interest  for  lending  to  ignorant  or  thought- 
less persons ;  or  to  extravagant  ones,  for  carrying  on  their 
extravagance;  or  to  necessitous  ones,  whose  necessities 
it  must  continually  increase  and  make  their  ruin,  after 
a  while,  more  certain,  more  difficult  to  retrieve,  and  more 
hurtful  to  all  with  whom  they  are  concerned.  The 
Scripture  hath  particularly  forbidden  it  in  the  last  case, 
and  enjoined  a  very  different  sort  of  behaviour.  '  If  thy 
brother  be  waxen  poor,  and  fallen  in  decay  with  thee, 


114  ON    THE   EIGHTH   COMMANDMENT. 

then  shalt  thou  relieve  him:  yea,  though  he  be  a  stranger, 
or  a  sojourner.  Thou  shalt  not  give  him  thy  money 
upon  usury,  nor  lend  him  thy  victuals  for  increase ;  but 
fear  thy  God,  that  thy  brother  may  dwell  with  thee/ 
And  the  Psalmist  hath  expressed  the  two  opposite  cha- 
racters, on  these  occasions,  very  briefly  and  clearly. 
'  The  wicked  borroweth,  and  payeth  not  again :  but  the 
righteous  showeth  mercy,  and  giveth/ 

"  Another  crying  iniquity  is,  when  hired  servants,  la- 
borers, or  workmen  of  any  sort,  are  ill-used  in  their 
wages :  whether  by  giving  them  too  little :  or,  which  is 
often  full  as  bad,  deferring  it  too  long.  The  word  of 
God  forbids  the  last  in  very  strong  terms.  '  Thou  shalt 
not  defraud  thy  neighbor,  neither  rob  him ;  the  wages 
of  him  that  is  hired  shall  not  abide  with  thee/  meaning, 
if  demanded,  or  wanted,  '  all  night  until  the  morning/ 
'At  his  day  thou  shalt  give  him  his  hire  ;  neither  shall 
the  sun  go  down  upon  it:  for  he  is  poor  and  setteth  his 
heart  upon  it ;  lest  he  cry  against  thee  unto  the  Lord, 
and  it  be  sin  unto  thee/  Nay,  the  son  of  Sirach  carries 
it,  with  reason,  (as  I  observed  to  you  on  the  sixth  com- 
mandment,) farther  still.  'The  bread  of  the  needy  is 
their  life  ;  he  that  defraudeth  the  laborer  of  his  hire  is 
a  blood-shedder/ 

"But,  besides  all  these  instances  of  unrighteousness, 
there  are  many  more  that  are  frequent  in  all  kinds  of 
contracts.  Driving  bargains  that  we  know  are  too  hard ; 
or  insisting  rigidly  on  the  performance  of  them,  after 
they  appear  to  be  so :  making  no  abatements,  when  bad 
times,  or  unexpected  losses,  or  other  alterations  of  cir- 
cumstances call  for  them  ;  not  inquiring  into  the  grounds 
of  complaints,  when  there  is  a  likelihood  of  their  being 
just :  throwing  unreasonable  burdens  upon  others, 
merely  because  they  dare  not  refuse  them :  keeping 
them  to  the  very  words  and  letter  of  an  agreement,  con- 
trary to  the  equitable  intention  of  it ;  or,  on  the  other 
hand,  alleging  some  flaw  or  defect  in  form,  to  get  loose 
from  an  agreement,  which  ought  to  have  been  strictly 
observed :  all  these  things  are  grievous  oppression. 
And  though  some  of  them  may  not  be  in  the  least  con- 


ON   THE   EIGHTH    COMMANDMENT.  115 

trary  to  law,  yet  they  are  utterly  irreconcilable  with 
good  conscience.  Human  laws  cannot  provide  for  all 
cases,  and  sometimes  the  vilest  iniquities  may  be  com- 
mitted under  their  authority  and  by  their  means. 

"  It  is  therefore  a  further  lamentable  breach  of  this 
commandment,  when  one  person  puts  another  to  the 
charge  and  hazard  of  law,  unjustly  or  needlessly ;  or  in 
ever  so  necessary  a  law-suit,  occasions  unnecessary  ex- 
penses, and  contrives  unfair  delays  ;  in  short,  when  any- 
thing  is  done  by  either  party ;  by  the  counsel  that  plead 
or  advise  in  the  cause,  or  by  the  judge,  who  determines 
it  contrary  to  real  justice  and  equity. 

"  Indeed  when  persons,  by  any  means  whatever,  with- 
hold from  another  his  right ;  either  keeping  him  igno- 
rant of  it,  or  forcing  him  to  unreasonable  cost  or  trouble 
to  obtain  it ;  this,  in  its  proportion,  is  the  same  kind  of 
injury  with  stealing  from  him.  To  see  the  rich  and 
great,  in  these  or  any  ways,  bearing  hard  upon  the  poor, 
is  very  dreadful ;  and  truly,  it  is  little,  if  at  all,  less  so, 
when  the  lower  sort  of  people  are  unmerciful,  as  they 
are  but  too  often,  one  to  another.  For,  as  Solomon  ob- 
serves, '  a  poor  man  that  oppresseth  the  poor,  is  like  a 
sweeping  rain,  which  leaveth  no  food.'  But  if  it  be  a 
person  ever  so  wealthy,  that  is  wronged,  still  his  wealth 
is  his  own ;  and  no  one  can  have  more  right  to  take  the 
least  part  of  it  from  him,  without  his  consent,  than  to 
rob  the  meanest  wretch  in  the  world.  Suppose  it  be  a 
body  or  number  of  men ;  suppose  it  be  the  government, 
the  public,  that  is  cheated ;  be  it  of  more  or  less,  be  it 
so  little  as  not  to  be  sensibly  missed ;  let  the  guilt  be 
divided  among  ever  so  many ;  let  the  practice  be  ever 
so  common;  still  it  is  the  same  crime,  however  it  may 
vary  in  degrees  ;  and  the  rule  is  without  exception,  that 
1  no  man  go  beyond,  or  defraud  his  brother  in  any  mat- 
ter/ " — Seeker's  Lectures,  p.  226. 

Trades  Unions,  as  they  are  called,  or  other  combina- 
tions of  workingmen  for  extorting  from  their  employers 
more  than  the  value  of  their  labor,  and  persecuting  those 
who  will  not  join  them,  is  stealing  on  a  large  an<Jsys- 


116 


ON    THE    NINTH    COMMANDMENT. 


tematic  scale,  often  very  cruel  in  its  operation,  besides 
leading  to  idleness,  dissipation,  and  want. 

If  parents  would  have  their  children  thoroughly  taught 
and  established  in  Christian  morality,  they  will  find  the 
most  invaluable  aid  in  Jonathan  iiymond's  Essays  on 
that  subject. 


CHAPTER  XXVII. 


ON    THE    NINTH    COMMANDMENT 

1.  What  is  the  ninth  Commandment 

Thou  shalt  not  bear  false  witness  against  thy  neighbor. 

2.  What  member  of  the  body  is  this  Commandment  in- 
tended to  restrain  ? 

I  am  "  to  keep  my  tongue  from  evil-speaking,  lying, 
and  slandering/' 

Keep  thy  tongue  from  evil,  and  thy  lips  from  speaking 

guile.    Ps.  xxxiv.  13. 
Set  a  watch,  O  Lord,  before  my  mouth ;  keep  the  door  of  my 

lips.    Ps.  cxli.  3. 
If  any  man  among  you  seem  to  be  religions,  and  bridleth 

not  his  tongue,  this  man's  religion  is  vain.  James  i.  26. 
The  tongue  is  a  little  member,  and  boasteth  great  things: 

and  the  tongue  is  a  fire,  a  world  of  iniquity  :  it  defileth  the 

whole  body,  and  it  is  set  on  fire  of  hell.— The  tongue  can 

no  man  tame;  it  is  an  unruly  evil,  full  of  deadly  poison. 

James  iii.  5-8. 

3.  What  do  men  mean  by  bearing  false  witness  against 
your  neighbor  ? 

Unjustly  accusing  any  one,  whether  on  oath  or  other- 
wise. 

If  a  false  witness  rise  up  against  any  man,  to  testify  against 
him  that  which  is  wrong;  the  judges  shall  make  diligent 
inquisition;  and  if  the  witness  be  a  false  witness,  then 
shall  ye  do  unto  him  as  he  had  thought  to  have  done  unto 
his  brother.    Deut.  xix.  16-19. 

Neither  accuse  any  falsely.    Luke  iii.  14. 

Naboth  was  put  to  death  by  false  witnesses.  1  Kings  xxi. 
10-13. 


ON    THE-    NINTII    COMMANDMENT':  117 

False  witnesses  were  employed  by  the  chief  priests,  that 
Jesus  might  be  put  to  death.    Matt.  xxvi.  GO. 

Blasphemers,  and  false  accusers,  are  in  the  black  list  of  the 
sins  of  the  last  times.    2  Tim.  iii.  2* 

4.  What  does  this  Commandment  forbid  t 

1.  It  forbids  evil  speaking 

JEvil  speaking  consists  in  relating  things  to  our  neigh- 
bor's prejudice,  when  the  making  them  known  cannot 
answer  any  good  purpose.  The  facts  stated  may  be 
true,  but  Christian  charity  should  induce  us  to  hide 
them. 

The  following  from  Archbishop  Seeker  is  most  appro- 
priate and  weighty : 

"  Speaking  or  intimating  things  to  any  person's  dis- 
advantage, though  they  be  true,  is  seldom  innocent. 
For  it  usually  proceeds  from  bad  principles :  revenge, 
envy,  malice,  pride,  censoriousness ;  unfair  zeal  for 
some  private  or  party  interest :  or  at  best,  from  a  desire 
of  appearing  to  know  more  than  others,  or  mere  imper- 
tinent fondness  of  talking.  Now  these  are  wretched 
motives  for  publishing  what  will  be  hurtful  to  one  of 
our  brethren.  Sometimes,  indeed,  bad  characters  and 
bad  actions  ought  to  be  known :  but  much  oftener  not, 
or  not  to  all  the  world,  or  not  by  our  means. 

Revilers  are  ranked  with  those  who  shall  not  inherit  the 
kingdom  of  God.    1  Cor.  vi.  10. 

Let  all  evil  speaking  be  put  away  from  you.    Eph.  iv.  31. 

Speak  evil  of  no  man.    Tit.  iii.  2. 

Lay  aside  all  guile,  and  hypocrisies,  and  envies,  and  evil- 
speakings.    1  Pet.  ii.  1. 

2.  It  forbids  lying. 

Lying  is  inventing  falsehoods,  or  reporting  things 
without  sufficient  evidence  of  their  truth,  whatever  mo- 
tive we  may  have  in  so  doing.  It  is  speaking  untruths 
with  an  intent  to  deceive,  or  designedly  conveying  in 
any  way  an  impression  different  from  the  truth. 

Hear  again  Archbishop  Seeker  upon  this  most  impor- 
tant subject: 

"It  must  be  observed  further,  that  though  undoubt- 
edly those  falsehoods  are  the  worst,  which  hurt  others 
the  most  directly,  yet  falsehoods  in  general  are  hurtful 


118  ON    THE   NINTH   COMMANDMENT. 

and  wrong.  And  therefore  lying  ;  all  use  either  of  words 
or  actions  of  known  settled  import,  with  purpose  to  de- 
ceive, is  unlawful.  And  those  offences  of  this  kind, 
which  may  seem  the  most  harmless,  have  yet  commonly 
great  evil  in  them.  Lying  destroys  the  very  end  of 
speech,  and  leads  us  into  perpetual  mistakes,  by  the 
very  means  which  God  intended  should  lead  us  into 
truth.  It  puts  an  end  to  all  the  pleasure,  all  the  benefit, 
all  the  safety  of  conversation.  Nobody  can  know  on 
what  or  whom  to  depend.  For  if  one  person  may  lie, 
why  not  another?  And  at  this  rate,  no  justice  can 
be  done,  no  wickedness  be  prevented  or  punished,  no 
business  go  forward.  All  these  mischiefs  will  equally 
follow,  whether  untruths  be  told  in  a  gross,  barefaced 
manner,  or  disguised  under  equivocations,  quibbles,  and 
evasions.  The  sin,  therefore,  is  as  great  in  one  case 
as  the  other.  And  it  is  so  great  in  both,  that  no  suffi- 
cient excuses  can  ever  be  made  for  it  in  either,  though 
several  are  often  pleaded. 

The  propensity  of  lying  shows  itself  so  early,  that  children 
go  astray  as  soon  as  they  be  born,  speaking  lies.  They 
endeavor  to  deceive  before  they  are  able  to  speak.  Ps. 
lviii.  3. 

Deliver  my  soul,  O  Lord,  from  lying  lips,  and  from  a  deceit- 
ful tongue.    Ps.  cxx.  2. 

Lying  lips  are  abomination  to  the  Lord :  but  they  that  deal 
truly  are  his  delight.    Prov.  xii.  22. 

These  are  the  things  that  ye  shall  do,  speak  ye  every  man 
the  truth  to  his  neighbor.    Zech.  viii.  16. 

Ananias  and  Sapphira  were  struck  dead  for  telling  lies. 
Acts  v.  3, 10. 

Speaking  the  truth inlove,  putting  away  lying,  speak  every 
man  truth  with  his  neighbor.    Eph.  iv.  15,  25. 

The  law  is  made  for  liars,  for  perjured  persons,  etc.  1  Tim. 
i.  9, 10. 

All  liars  shall  have  their  part  in  the  lake  which  burneth 
with  fire  and  brimstone.    Rev.  xxi.  8. 

There  shall  in  no  wise  enter  into  it  any  thing  that  dofileth, 
neither  whatsoever  worketh  abomination,  or  maketh  a 
lie.    Rev.  xxi.  27. 

3.  It  forbids  slandering. 

Slandering  is  lying  and  evil  speaking  joined  together : 
and  the  common  practice  of  mending  the  stories  that 
we  hear  of  other's  characters,  by  making  additions  to 
them,  is  slander. 


OX    THE    NINTH    COMMANDMENT.  119 

"Whoso  privily  slandereth  his  neighbor,  him  will  I  cut  off. 

Ps.  ci.  5. 
Michael,  the  archangel  durst  not  bring  against  him  (Satan) 

a  railing  accusation;    but  said,  The  Lord  rebuke  thee. 

Jude  9. 

Avoid  tale-bearing,  and  never  show  a  readiness  to  be- 
lieve evil  of  others,  or  in  any  way  encourage  persons  to 
speak  evil  of  others. 

Charity  envieth  not,  believeth  all  things,  hopeth  all  things. 
1  Cor.  xiii.  4-7. 

Not  rendering  railing  for  railing,  but  contrariwise,  bless- 
ing. For  he  that  will  love  life,  and  see  good  days,  let  him 
refrain  his  tongue  from  evil  and  his  lips  that  they  speak 
no  guile,    i  Pet.  iii.  9, 10. 

Much  mischief  and  unhappiness  are  occasioned  by 

the  breach  of  this  commandment.     Tale-bearers,  liars, 

and  slanderers,  bring  great  trouble  upon  individuals, 

and  frequently  cause  divisions  in  families  and  amongst 

friends.     Be  careful  how,  and  to  whom,  you  repeat  what 

you  may  hear.     Never  speak  without  consideration,  but 

ask  yourself,  if  what  you  are  going  to  say  is  likely  to 

do  any  one  an  injury.     If  you  find  it  is,  repress  it.     Be 

not  great  talkers,  remember 

In  the  multitude  of  words  there  wanteth  not  sin.  Prov. 
x.  19. 

And  not  only  restrain  your  lips,  but  keep  your  heart 
diligently ;  for  out  of  the  abundance  of  the  heart,  the 
mouth  speaketh.  Do  not  harbor  any  prejudices  in  your 
mind,  but  try  to  think  well  of  every  one,  on  whose  cha- 
racter you  cannot  positively  decide.  Judge  of  others 
with  candor.  Be  tender  of  your  neighbor's  reputation, 
and  be  not  slow  to  vindicate  him  when  you  hear  him 
wronged.  Above  all,  be  careful  always  to  speak  the 
truth,  and  let  no  profit  or  advantage  tempt  you  to  be 
guilty  of  a  lie,  or  an  equivocation.  Pray  to  God  to  tame 
your  tongue,  and  fill  your  mouth  with  wisdom. 

IAtany. — That  ic  may  please  thee  to  forgive  our  enemies, 
persecutors,  and  slanderers,  and  to  turn  their  hearts. 
From  envy,  hatred,  and  malice,  and  all  uncharitableness, 
good  Lord  deliver  us. 


CHAPTER  XXVIIL 

ON    'THE    TENTH    COMMANDMENT-. 

On  Covetousness. 

1.  What  is  the  tenth  Commandment  ? 

Thou  shalt  not  covet  thy  neighbor's  house,  thou  shalt 
not  covet  thy  neighbor's  wife,  nor  his  servant,  nor  his 
maid,  nor  his  ox,  nor  his  ass,  nor  any  thing  that  is  his. 

2.  What  does  this  Commandment  forbid? 

It  forbids  us  coveting  or  desiring  other  men's  goods, 
that  is,  their  property  of  whatever  kind.  Thus  it  con- 
demns all  improper  desires  of  the  heart.  All  the  other 
commandments,  in  spirit,  forbid  the  evil  desires  and 
thoughts  of  the  heart,  but  this,  in  the  very  letter  of  it. 
Covetousness  is  called  idolatry  because  it  draws  the 
heart  from  God,  and  induces  men  to  place  their  depend- 
ence on  something  else  than  his  favor  for  their  happi- 
ness. Nothing  can  be  more  injurious  to  spirituality  of 
mind  than  the  indulgence  of  this  sin.  It  was  by  this 
commandment  St.  Paul  was  convinced  that  he  was  a 
sinner. 

I  had  not  known  lust,  except  the  law  had  said,  Thou  shalt 
not  covet.    Rom.  vii.  7. 

Take  heed  and  beware  of  covetousness.    Luke  xii.  15. 

If  any  man  that  is  called  a  brother,  be  covetous  or  an  idola- 
ter, with  such  an  one  no  not  to  eat.    1  Cor.  v.  11. 

Neither  thieves  nor  covetous  shall  inherit  the  kingdom  of 
God.    1  Cor.  vi.  10. 

No  covetous  man,  who  is  an  idolater,  hath  any  inheritance 
in  the  kingdom  of  Christ  and  of  God.    Eph.  v.  5. 

Mortify  your  members,  etc.,  inordinate  affection,  evil  con- 
cupiscence, and  covetousness,  which  is  idolatry.  Col. 
iii.  5. 

Let  your  conversation  be  without  covetousness.  Heb.  xiii.  5. 

Every  man  is  tempted  when  he  is  di-awn  away  of  his  own 
lust,  and  enticed :  Then,  when  lust  hath  conceived,  it 
bringeth  forth  sin:  and  sin,  when  it  is  finished,  bringeth 
forth  death.    James  i.  14, 15. 

(120) 


OX    THE    TENTH    COMMANDMENT.  1C1 

0.  What  instances  have  ice,  in  Scripture,  of  the  evil  con- 
sequences of  indulging  covetousness? 

Eve  coveted  the  fruit  of  the  tree,  and  then  took  it.  Gen. 
iii.  6. 

Achan's  sin  began  by  coveting.    Josh.  vii.  £0.  21. 

Saul's  covetousness  led  him  to  fly  on  the  spoil  of  the  Ama- 
lekites,  which  was  forbidden.    1  Sam.  xv.  9. 

David's  coveting  Uriah's  wife  led  him  to  adultery  and  mur- 
der.   2  Sam.  xi.  2-4. 

Ahab's  covetousness  led  him  to  the  murder  of  Kaboth. 
1  Kings  xxi.  4-16. 

Gehazi  coveted  the  present  Naamsn  brought  for  his  mas- 
ter and  then  obtained  it  by  a  lie.    2  Kings  v.  20. 

The  young  man  who  could  not  part  with  his  possessions  to 
follow  Christ.    Ma  tt.  xix.  21. 

Judas's  covetousness  led  him  to  betray  his  Master.  Matt, 
xxvi.  15. 

Balaam  loved  the  wages  of  unrighteousness,  which  caused 
him  to  go  to  curse  the  Lord's  people.    2  Pet.  ii.  15. 

We  are  forbidden  to  envy  the  advantages  of  others, 
so  as  to  make  us  dissatisfied  with  the  mercies  bestowed 
on  ourselves,  and  lead  us  to  sinful  methods  of  procuring 
what  may  appear  a  more  agreeable  situation. 

Discontent  implies,  that  God  has  not  chosen  so  well 
for  us,  as  we  could  have  done  for  ourselves  ;  and,  that 
we  have  not  all  we  deserve  to  have  ;  a  discontented  man 
would  be  so,  whatever  situation  he  was  in, 
But  godliness  with  contentment  is  great  gain.  1  Tim.  vi.  6. 

4.  Do  not  all  sins  proceed  from  the  corrupt  principles  of 
man's  heart? 

Yes  :  so  our  Lord  teaches. 

From  within,  out  of  the  heart  of  man,  proceed  evil  thoughts, 

—covetousness,  etc.    Mark  vii.  21,  22. 
They  conceive  mischief,  and  bring  forth   iniquity.     Isa. 

lix.  4. 

Most  men  deceive  themselves,  by  fancying  that,  if 
they  refrain  from  gross  violations  of  the  law,  they  are 
in  a  safe  state :  therefore,  to  strike  at  the  root  of  disobe- 
dience, we  have  this  commandment. 

The  poorest  person,  who  is  contented  with  his  station, 
is  far  more  happy  than  a  rich  man,  who  covets  what  he 
does  not  yet  possess.  Thank  G(/d  for  what  you  already 
enjoy,  and  think  how  much  less  comfortable  your  situ- 
ation would  have  been,  if  he  had  dealt  with  yuu  after 


122  ON    THE   TENTH   COMMANDMENT. 

your  deservings.     Let  not  your  desires  wander  after  for- 
bidden objects. 

5.  In  what  ways  does  covetousness  show  itself? 

1.  It  shows  itself  in  children  in  their  selfish  desire  to 
have  the  playthings  and  toys  or  dress  which  belong  to 
other  children. 

2.  It  shows  itself  among  the  laboring  classes  when, 
by  combining  to  keep  wages  high,  they  do  not  give  a 
fair  equivalent  for  what  they  compel  their  employers  to 

pay-  .    , 

3.  It  shows  itself  in  the  rich  who  make  use  of  their 
riches  to  depress  wages  and  make  themselves  richer  by 
unrequited  labor. 

4.  It  shows  itself  in  the  stockholders  of  rich  corpora- 
tions who  make  use  of  their  united  means  to  extort  from 
the  community,  by  excessive  prices  for  transportation, 
or  buying  up  commodities  so  largely  as  to  enable  them 
to  set  the  price  upon  them  and  make  enormous  profits : 
each  one  of  the  parties  who  gives  his  vote  or  influence 
to  such  schemes  being  answerable  to  God  for  the  sin  of 
covetousness. 

5.  It  shows  itself  in  the  multitude  of  schemes  of  those 
in  trade  to  buy  low  and  sell  high,  and  the  ten  thousand 
endeavors  to  get  advantages  in  bargains  great  and  small. 

6.  It  shows  itself  on  a  large  scale  in  dealings  with 
corporations  and  public  institutions,  and  especially  with 
the  government,  in  direct  frauds  and  the  various  arts 
and  expedients  to  avoid  the  payment  of  lawful  duties 
and  taxes. 

7.  It  makes  a  loathsome  exhibition  of  itself  in  gam- 
blers, who  devour  each  other. 

8.  It  shows  itself  in  its  more  horrible  and  revolting 
shape  in  those  who  project  wars  for  gain,  and  worst  of 
all  in  those  who  wish  wars  to  continue  that  they  may 
profit  by  them. 

9.  It  shows  itself  largely  in  the  Church  among  many 
professed  Christians  who,  amidst  all  the  blessings  which 
God  gives  them,  withholds  the  means  for  the  subsistence 
of  those  who  preach  the  Gospel  to  them  and  for  propa- 


ON    THE    TENTH    COMMANDMENT.  123 

gating  the  knowledge  of  salvation  to  the  world,  and  with 
whose  cold,  hard  hearts  charity  pleads  in  vain. 

We  see,  then,  abundant  reason  why  this  should  be 
the  sin  against  which  the  last  commandment  from  Mount 
Sinai  is  denounced.  It  is  the  fruitful  source  and  root 
of  most  of  the  dishonesty  and  wrongs  and  iniquities 
from  which  the  world  suffers.  No  wonder  that  the 
Apostle  declares  it  to  be  the  root  of  all  evil,  and  that 
the  covetous  man  should  be  singled  out,  as  perhaps  no 
other  character  in  Scripture  is,  as  "  the  man  whom  God 
abhorreth"  There  is  no  child  of  God  in  Bible  history 
who  is  charged  with  this  sin,  with  the  possible  excep- 
tion of  Lot,  and  we  know  the  dreadful  issue  in  his  case. 

The  reason  why  it  is  so  much  more  fatal  than  other 
grievous  sins  into  which  the  children  of  God  have  fallen 
is  not  on  account  of  any  particular  instance  of  it  being 
more  heinous  than  others  (for  it  may  be  far  less  so),  but 
because  it  is  a  constant  sin — the  sin  of  a  man's  whole 
life.  He  is  always  revolving  it  with  pleasure  in  his 
thoughts.  It  is  the  one  controlling  habit  of  his  mind 
from  which  he  never  ceases,  and  of  which,  of  all  others, 
he  is  least  likely  to  repent. 

From  this  sin  good  Lord  deliver  us  all. 

Collect  for  St.  Matthew's  Day. — Grant  us  grace  to  forsake  all 
covetous  desires,  and  inordinate  love  of  riches,  and  to  fol- 
low the  same  thy  Son  Jesus  Christ. 


CHAPTER  XXIX. 

ON    THE    LORD'S    PRAYER. 

On  Prayer. 

1.  You  have  now  been  instructed  in  three  brandies  of 
your  baptismal  vow.  But,  my  good  child,  know  tJiis, 
that  thou  art  not  able  to  do  these  things  of  thyself,  nor 
to  walk  in  the  commandments  of  God,  and  to  serve 
him,  How  then  may  you  be  enabled  to  perform  them  ? 

Through  God's  "  special  grace,"  without  which  I  can 
neither  repent,  believe,  nor  obey. 

■Without  me  ye  can  do  nothing.    John  xv.  5. 

By  the  grace  of  God,  I  am  what  I  am.    1  Cor.  xv.  10. 

Not  that  we  are  sufficient  of  ourselves  to  think  any  thing  as 
of  ourselves ;  but  our  sufficiency  is  of  God.    2  Cor.  iii.  5. 

My  grace  is  sufficient  for  thee.    2  Cor.  xii.  9. 

Strengthened  with  might,  by  his  Spirit,  in  the  inner  man. 
Eph.  iii.  16. 

It  is  God  which  worketh  in  you  both  to  will  and  to  do  of 
his  good  pleasure.    Phil.  ii.  13. 

I  can  do  all  things,  through  Christ  which  strengtheneth 
me.    Phil.  iv.  13. 

Art.  10.  "The  condition  of  man  after  the  fall  of  Adam  is  such, 
that  he  cannot  turn  and  prepare  himself  by  his  own  na- 
tural strength  and  good  works,  to  faith,  and  calling  upon 
God :  wherefore  we  have  no  power  to  do  good  works,  plea- 
sant and  acceptable  to  God,  without  the  grace  of  God,  by 
Christ,  preventing  us,  that  we  may  have  a  good  will,  and 
working  with  us%  when  we  have  that  good  will." 

If,  then,  our  hearts  are  wicked,  and  we  are  unable  to 
change  them,  and  if  we  must  perish  everlastingly  if  we 
should  die  in  our  sins ;  we  see  that  unless  God  help  us, 
no  other  power  can  save  us  from  perishing. 

2.  What  do  you  mean  by  God's  special  grace? 

The  influences  of  his  Holy  Spirit,  (which  God  will 
give  to  all  who  ask  him,)  whereby  their  souls  are  con- 
verted, comforted,  and  sanctified. 

Grace  means  favor  freely  bestoived,  and  it  implies 
unworthiness  in  the  person  on  whom  it  is  bestowed. 

(124) 


ON    PRAYER.  125 

The  solvation  of  the  people  of  God  is  altogether  of  his 
grace :  It  springs  from  his  grace,  is  carried  on  by  his 
grace,  and  is  completed  by  his  grace,  through  Jqsus 
Christ,  who  is 

Full  of  grace  and  truth.  And  of  his  fullness  have  all  we  re- 
ceived, and  grace  for  grace.  Grace  and  truth  came  by- 
Jesus  Christ.    John  i.  14-17. 

Being  justified  freely  by  his  grace.    Rom.  iii.  24.    Tit.  iii.  7. 

By  grace  ye  are  saved.    Eph.  ii.  5. 

Who  hath  saved  us,  and  called  us  with  an  holy  calling,  ac- 
cording to  his  purpose  and  grace.    2  Tim.  i.  9. 

God  giveth  grace  to  the  humble.    1  Pet.  v.  5. 

3.  What  must  you  do  to  obtain  the  special  grace  of  God? 

I  "must  learn  at  all  times  to  call  for  it  by  diligent 
prayer  "  and  by  constantly  making  use  of  all  the  other 
means  of  grace ;  they  are  called  the  means  of  grace,  be- 
cause, in  the  right  use  of  them,  grace  will  be  bestowed 
upon  us. 

4.  "What  is  prayer? 

The  offering  up  of  our  desires  to  God,  and  asking  him 
in  faith  and  patience,  for  such  things  as  are  agreeable 
to  his  will. 

All  our  mercies  must  come  to  us  from  God  ;  but  he 
often  makes  us  ask  for  them,  in  diligent,  persevering 

f>raycr,  before  he  gives  them  to  us ;  since  we  set  very 
ittle  value  upon  those  blessings  which  we  obtain  with- 
out exertion.     Ezek.  xxxvi.  37. 

Pour  out  your  heart  before  him.    Ps.  lxii.  8. 

5.  To  whom  should  your  prayers  be  addressed? 

To  God,  in  the  name  of  Christ,  and  trusting  only  in 
his  merits  and  mediation  ;  therefore  we  conclude  our 
prayers,  "through  Jesus  Christ  our  Lord." 

O  thou  that  hearest  prayer,  unto  thee  shall  all  flesh  come. 

PS.  J  XV.  2. 

No  man  cometh  unto  the  Father  but  by  mo.    John  xiv.  6. 
There  is  one  mediator  between  God  and  men,  the  man  Christ 

Jesus.    1  Tim.  ii.  5. 
Having,  therefore,  boldness  to  enter  into  the  holiest  by  the 

blood  of  Jesus— let  us  draw  mar  with  a  true  heart,  in  full 

assurance  of  faith.    Heb.  x.  l'j-22. 


126  ON    PRAYEK. 

6.  Are  your  prayers  acceptable  to  God  when  the  heart  is 
not  engaged  ? 

No :  unless  the  heart  be  engaged,  the  words  can  he 
of  no  avail.  The  Scribes  and  Pharisees  for  a  pretence 
made  long  prayers,  while  they  devoured  widows'  houses. 
Matt,  xxiii.  14.  Prayer  does  not  consist  in  repeating 
a  mere  form  of  words,  though  we  say  them  over  ever  so 
often :  and  a  person  may  breathe  out  his  desires  to  God 
with  groanings  that  cannot  be  uttered,  and  yet  be  ac- 
cepted. Such  seems  to  have  been  the  prayer  of  Moses. 
Exod.  xiv.  15.  Therefore,  when  we  begin  to  pray,  we 
should  try  to  remember,  that  to  the  God  we  worship, 
"  all  hearts  are  open,  all  desires  known,  and  from  him 
no  secuets  are  hid."  May  we  feel  truly  ashamed  to 
think  how  many  mercies  we  have  asked  for,  which  we 
did  not  wish  to  have  5  and  how  many  sins  we  have  con- 
fessed, on  account  of  which  we  have  felt  no  sorrow. 

Let  the  words  of  my  mouth,  and  the  meditation  of  my  heart 
be  acceptable  in  thy  sight.    Ps.  xix.  14. 

"When  thou  saidst,  Seek  ye  my  face:  my  heart  said  unto 
thee,  Thy  face,  Lord,  will  I  seek.    Ps.  xxvii.  8. 

"When  thou  prayest,  enter  into  thy  closet;  and  when  thou 
hast  shut  thy  door,  pray  to  thy  Father  which  seeth  in  se- 
cret. But  when  ye  pray,  use  not  vain  repetitions  as  the 
heathen  do:  for  they  think  that  they  shall  be  heard  for 
their  much  speaking.    Matt.  vi.  6,  7. 

Prayer,  if  properly  engaged  in,  increases  our  faith, 
and  makes  us  more  sensible  of  our  wants.  We  must, 
therefore,  pray,  in  order  that  we  may  be  fitted  to  receive 
the  mercies  we  stand  in  need  of.  It  is  not  only  the  evi- 
dence of  grace  already  communicated,  but  the  means  of 
obtaining  more. 

7.  Do  we  need  any  help  in  order  that  we  may  pray  ac- 
ceptably ? 

Yes :  we  cannot  pray  aright  without  the  assistance  of 
the  Holy  Spirit. 

I  will  pour  upon  the  house  of  David  the  spirit  of  grace  and 

of  supplications.    Zech.  xii.  10. 
The  Spirit  also  helpeth  our  infirmities:  for  we  know  not 

what  to  pray  for  as  we  ought.    Rom.  viii.  26. 


ON    PRAYER.  127 

8.  What  are  the  dispositions  which  are  necessary  to  true 
'prayer,  and  which  are  produced  in,  the  heart  of  {he 
Christian  by  the  Holy  Spirit  ? 

1.  Sincerity. 

Ye  shall  seek  me  and.  find  me,  when  ye  shall  search  for  me 
with  all  your  heart.    Jer.  xxix.  13. 

2.  Humility. 

Thou  hast  heard  the  desire  of  the  humble.    Ps.  x.  17. 

3.  Faith. 

"Whatsoever  ye  shall  ask  in  prayer,  believing,  ye  shall  re- 
ceive.   Matt.  xxi.  22. 

4.  Fervency. 

Fervent  in  spirit.    Rom.  xii.  11. 

The  effectual  fervent  prayer  of  a  righteous  man  availeth 
much.    James  v.  16. 

5.  Perseverance. 

Continuing  instant  in  prayer.    Rom.  xii.  12. 

Watching  unto  prayer  with  all  perseverance.    Eph.  vi.  18. 

There  is  nothing  we  so  easily  tire  of  as  prayer :  what- 
ever earnestness  we  may  sometimes  feel,  we  are  very  apt 
to  faint,  when  the  sins  we  complain  of  are  not  subdued, 
and  when  the  mercies  we  want  are  not  immediately 
granted :  therefore  Jesus  spake  the  parable  of  the  unjust 
judge. 

That  men  ought  always  to  pray,  and  not  to  faint.    Luke 
xviii.  1. 

9.  What  are  the  different  kinds  of  prayer? 

1.  Public  prayer,  or  the  worship  of  God  with  the  con- 
gregation of  his  people,  on  which  occasions  public  forms 
of  prayer  were  used  by  the  Jews. 

It  has  been  erroneously  said  that  there  is  no  Scriptu- 
ral command  for  public  prayer.  But  there  is  no  doubt 
about  the  practice  of  all  inspired  and  good  men.  (See 
Deut.  xxvi.  5,  10,  15.) 

Solomon's  prayer  at  the  dedication  of  the  temple,  Je- 
hoshaphat's,  Daniel's,  were  all  written  forms  recited  in 
public,  on  special  occasions.  David's  Psalms  arc  many 
of  them  prayers  which  were  statedly  recited  in  public 
worship. 


128  ON   PRAYER. 

The  custom  of  public  prayer  in  the  time  of  our  Lord 
is  undoubted. 

The  whole  multitude  were  praying  without  at  the  time  of 

incense.    Luke  i.  10. 
The  hour  of  prayer  in  the  temple.    Acts  iii.  1. 

2.  Social  prayer,  and  what  we  call  prayer  meetings, 
have  the  like  sanction. 

Where  two  or  three  are  gathered  together  in  my  name,  there 
am  I  in  the  midst  of  them.    Matt,  xviii,  19,  20. 

These  all  continued  with  one  accord  in  prayer  and  suppli- 
cation.   Acts  i.  14. 

He  came  to  the  house  of  Mary,  where  many  were  gathered 
together,  praying.    Acts  xii.  12. 

3.  Private  prayer,  or  the  worship  of  God  in  secret. 
All  good  men  have  agreed  in  the  necessity  of  this.  Re- 
ligion consists  in  walking  with  God,  and  trying  to  please 
him ;  in  striving  against  sin,  and  making  progress  in 
holiness.  A  life  of  prayer  alone  will  enable  us  to  devote 
ourselves  to  his  service,  and  we  therefore  find  that  all 
the  saints  of  God  have  been  men  of  prayer. 

We  have  a  great  many  instances  of  our  Saviour's  re- 
tiring to  pray  alone.     Mark  i.  35.     Luke  xxii.  44. 

Abraham,  Isaac,  Jacob,  Moses,  Hannah,  Samuel,  David, 
Solomon,  Daniel,  the  woman  of  Canaan,  Cornelius,  Paul. 

10.  Should  we  not  often  be  employed  in  the  holy  exercise 
of  prayer  t 

Yes :  particularly  in  private  prayer. 

Seek  ye  the  Lord  while  he  may  be  found.    Isa.  lv.  6. 

Praying  always  with  all  prayer.    Eph.  vi.  18. 

In  every  thing,  by  prayer  and  supplication,  let  your  requests 

be  made  known  unto  God.    Phil.  iv.  6 
Pray  without  ceasing.    1  Thess.  v.  17. 
Be  ye  sober  and  watch  unto  prayer.    1  Pet.  iv.  7. 

11.  What  authority  have  you  to  expect  that  God  will  hear 
prayer t 

The  Bible  is  full  of  encouragements  to  pray. 

The  eyes  of  the  Lord  are  upon  the  righteous,  and  his  ears 
are  open  unto  their  cry.    Ps.  xxxiv.  15.    1  Pet.  iii.  12. 

Call  upon  me  in  the  day  of  trouble,  I  will  deliver  thee,  and 
thou  shalt  glorify  me.    Ps.  1. 15. 

He  shall  call  upon  me,  and  I  will  answer  him.    Ps.  xci.  15. 

He  will  fulfill  the  desire  of  them  that  fear  him :  he  also  will 
hear  their  cry,  and  will  save  them.    Ps.  cxlv.  19. 


OX    PRATER.  129 

Then  shall  ye  call  upon  me,  and  ye  shall  go  and  pray  unto 
me,  and  I  will  hearken  unto  you.  And  ye  shall  seek  me, 
and  find  me,  when  ye  shall  search  for  me  with  all  your 
heart.    Jer.  xxix.  12,  13. 

Ask,  and  it  shall  be  given  you— if  ye  then  being  evil,  know 
how  to  give  good  gifts  unto  your  children,  how  much  more 
shall  your  Father,  which  is  in  heaven,  give  good  things  to 
them  that  ask  him?    Matt.  vii.  7, 11.    Luke  xi.  13. 

All  things  whatsoever  ye  shall  ask  in  prayer,  believing,  ye 
shall  receive.    Matt.  xxi.  22. 

If  ye  abide  in  me,  ye  shall  ask  what  ye  will,  and  it  shall  be 
done  unto  you.    John  xv.  7. 

Whosoever  shall  call  upon  the  name  of  the  Lord,  shall  be 
saved.    Rom.  x.  13. 

If  any  of  you  lack  wisdom,  let  him  ask  of  God  that  giveth 
to  all  men  liberally,  and  upbraideth  not,  and  it  shall  be 
given  him.    James  i.  5. 

The  effectual  fervent  prayer  of  a  righteous  man  availeth 
much.    James  v.  16. 

12.  Wliat  time  should  you  more  especially  set  apart 
for  private  prayer? 

AVe  should  endeavor  to  live  continually  in  a  spirit  of 

dependence  on  God,  looking  up  to  him  for  protection 

and  blessing ;  but  we  should  especially  pray  to  him  in 

the  morning,  before  we  go  to  our  work  and  labor,  that 

we  may  be  preserved  from  the  snares  and  temptations  of 

the  world,  the  flesh,  and  the  devil ;  and  at  night,  before 

we  go  to  rest,  that  we  may  not  lie  down  with  the  sins 

of  the  day  unpardoned. 

My  voice  shalt  thou  hear  in  the  morning,  O  Lord.    Ps.  v.  3. 
Evening  and  morning,  and  at  noon,  will  I  pray.    Ps.  lv.  17. 
Be  merciful  unto  me  ;  for  I  cry  unto  thee  daily.  Ps.  lxxxvi.3. 
In  the  morning  shall  my  prayer  prevent  thee.  Ps.  ixxxviii. 

13. 
Let  the  lifting  up  of  my  hands  be  as  the  evening  sacrifice. 

Ps.  cxli.  2. 
Daniel  kneeled  upon  his  knees   three  times  a  day,  and 

prayed,  and  gave  thanks  before  his  God.    I)an.  vi.  io. 

13.  In  which  of  the  three  kinds  of  prayer  should  that 
excellent  form,  called  the  Lord's  Prayer,  be  used? 

It  is  suited  for  our  use  in  each  of  them.  Bishop  Beve- 
ridge  says,  "  Although  we  may  use  many  other  words, 
there  is  nothing  we  can  either  want  or  desire,  that  is 
really  good  for  us,  or  necessary  either  for  life  or  godli- 
ness, but  wc  ask  it  in  this  prayer  of  our  Lord." 

What  a  melancholy  consideration,  that  so  few  families 


130  ON    THE    LORD'S    PRAYER: 

pray.  Men  are  willing  to  do  things  that  have  the  ap- 
pearance of  religion,  while  they  neglect  private  prayer, 
or,  if  their  consciences  will  not  allow  this,  yet  they  pray 
in  a  formal  lifeless  manner,  without  any  serious  impres- 
sions of  the  holiness  of  God,  or  of  the  vast  number  of 
their  wants.  May  God  quicken  us  to  the  performance 
of  this  important  duty! 

1st  Sunday  after  Trinity.— O  God,  the  strength  of  all  those  who 
put  their  trust  in  thee,  mercifully  accept  our  prayers ;  and 
because,  through  the  weakness  of  our  mortal  nature  we 
can  do  no  good  thing  without  thee,  grant  us  the  help  of  thy 
grace,  etc. 

3d  Sunday  after  Trinity.— Grant  that  we,  to  whom  thou  hast 
given  an  hearty  desire  to  pray,  may  by  thy  mighty  aid, 
he  defended  and  comforted  in  all  dangers  and  adversities. 

10:7i  Sunday  after  Trinity. — Let  thy  merciful  ears,  O  Lord,  be 
open  to  the  prayers  of  thy  humble  servants ;  and  that  they 
may  obtain  their  petitions,  make  them  to  ask  such  things 
as  shall  please  thee. 


CHAPTER  XXX. 

ON    THE    LORD'S    PRAYER. 

On  the  Introduction. 

1.  WJiy  do  you  call  this  prayer  the  Lord's  Prayer  t 
We  know  not  what  we  should  pray  for  as  we  ought, 

(Rom.  viii.  26,)  therefore  our  blessed  Lord  gave  it  to  his 
disciples,  as  a  pattern  or  direction,  to  teach  them  what 
should  be  the  subject  of  their  petitions,  as  in  Matt.  vi. 
9.  After  this  manner  [or  thus]  pray  ye ;  and  also  as 
a  form  to  be  used  in  offering  up  their  petitions  to  God. 
When  ye  pray,  say,  etc.    Luke  xi.  2. 

2.  How  many  general  parts  are  there  in  this  prayer  f 

Three. 

1.  The  introduction  or  address. 

2.  The  six  petitions. 

3.  The  dosology,  which  is  the  conclusion. 


ON"  the  lord's  prayer.  131 

3.  What  is  the  introduction  or  address  ? 
"  Our  Father  who  art  in  heaven." 

4.  In  what  sense  are  true  Christians  taught  to  call  God 
their  Father  t 

1.  He  is  their  Father  by  creation. 

Have  we  n  ot  all  one  Father  ?    Hath  not  one  God  created  us  ? 

Mai.  ii.  10. 
"We  are  also  his  offspring.    Acts  xvii.  28. 
There  is  but  one  God,  the  Father,  of  whom  are  all  things. 

1  Cor.  viii.  6. 

2.  He  is  their  Father  by  regeneration.  This  is  neces- 
sary in  order  to  become  a  child  of  God  in  this  exalted 
relation ;  and  must  be  wrought  in  us  by  the  power  of  his 
Spirit. 

Except  a  man  he  born  again,  he  cannot  see  the  kingdom  of 

God.    John  iii.  3.    • 
Beloved,  now  are  we  the  sons  of  God.    1  John  iii.  2. 
Whosoever  believeth  is  born  of  God.    1  John  v.  1. 
Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 

which  according  to  his  abundant  mercy  hath  begotten  us 

again,  etc    1  Pet.  L  3,  4. 

3.  He  is  their  Father  by  adoption. 

Ye  have  received  the  spirit  of  adoption,  whereby  we  cry, 

Abba  Father,  etc.    Rom.  viii.  15,  16. 
Ye  are  all  the  children  of  God,  by  faith,  in  Christ  Jesus.    Gal. 

iii.  26. 
Predestinated  unto  the  adoption  of  children  by  Jesus  Christ. 

Eph.  i.  5. 

They  are  admitted  to  all  the  privileges  of  children. 
A  father  provides  for  his  child. 

Your  Father  knoweth  what  things  ye  have  need  of,  before 

ye  ask  him.    Matt.  vi.  8. 
What  man  is  there  of  you  whom  if  his  son  ask  bread,  will  he 

give  him  a  stone?    Matt.  vii.  9. 
If  "ye,  then,  being  evil,  know  how  to  give  good  gifts  unto  your 

children,  how  much  more  shall  your  heavenly  Father  give 

the  Holy  Spirit  to  them  that  ask  him  ?    Luke  xi.  13. 

He  chastens  his  children. 

As  a  man  chasteneth  his  son,  so  the  Lord  thy  God  chasteneth 

thee.    Deut.  viii.  5. 
Whom  the  Lord  loveth,  he  chasteneth.    Heb.  xii.  6. 
We  have  had  fathers  of  our  flesh,  which  corrected  us,  and  we 

gave  them  reverence,  shall  we  not  much  rather,  etc.    Heb. 

xii.  9. 


132  ON  THE  LORD'S  PRATER. 

Yet,  he  pities  them. 

Like  as  a  father  pitieth  his  children,  so  the  Lord,  etc.  Ps. 
ciii.  13. 

Honor  is  due  from  the  son  to  the  father. 

A  son  honoreth  his  father.— If,  then,  I  be  a  father,  where  is 
mine  honor  ?    Mai.  i.  6. 

Children  bear  a  likeness  to  their  parents,  and  endeavor 
to  resemble  them.  If  we,  then,  be  the  children  of  God, 
we  shall  make  it  our  study  and  delight  to  conform  our- 
selves to  his  image. 

Adam  begat  a  son  in  his  own  image,  Gen.  v.  iii. 
Be  ye  followers  (imitators)  of  God,  as  dear  children.    Eph. 
v.  1. 

The  privilege  of  sonship  is  given  to  all  who  receive 
the  Lord  Jesus.     John  i.  12. 

5.  Ask  yourselves.  Are  you  the  children  of  God? 

If  you  are  living  in  sin,  like  the  world  around  you,  you 

have  no  right  to  the  title  of  children  of  God,  for  ye  are 

of  your  father  the  devil,  yet  hear  the  exhortation — 

Come  out  from  among  them  and  be  ye  separate ;  and  I  will 
receive  you,  and  will  be  a  father  unto  you,  and  ye  shall  be 
my  sons  and  daughters,  saith  the  Lord  Almighty.  2  Cor. 
Vi.  17, 18. 

In  the  spirit  of  the  Prodigal  Son,  (Luke  xv.  18,)  arise, 

and  go  to  your  Heavenly  Father,  and  say  unto  him, — 

Father  I  have  sinned  against  heaven,  and  before  thee, 

arid  am  no  more  worthy  to  be  called  thy  son  ;   and  you 

will  be  welcomed,  even  as  he  was ;  for  Christ  hath  told 

us, 

I  ascend  unto  my  Father  and  your  Father;  and  to  my  God 
and  your  God.    John  xx.  17. 

6.  Why  are  you  taught  to  address  God  as  Our  Father  f 
To  point  out  to  us  the  duty  of  loving  all  mankind,  and 

of  praying  for  others  as  well  as  for  ourselves. 

True  Christians  should  endeavor  to  cultivate  a  spirit 
of  love,  even  to  their  enemies,  much  more,  therefore,  to 
those  who  belong  to  the  family  of  God. 

Pray  for  them  that  despitefuliy  use  you,  and  persecute  you, 
that  ye  may  be  the  children  of  your  Father  which  is  in 
heaven.    Matt.  v.  44,  45. 

There  is  one  God  and  Father  of  all.    Eph.  iv.  1-6. 

Praying  always  with  all  prayer— for  all  saints.    Eph.  vi.  18. 


ON    THE    LORD'S    PRAYER.  133 

7.  W7iy  are  you  taught  to  address  God  as  Our  Father 
who  art  in  heaven.    Is  he  not  everywhere  present  f 

Yes :  he  fills  both  heaven  and  earth  with  his  presence, 
but  his  throne  is  in  heaven,  where  his  glory  is  more  espe- 
cially manifested,  and  his  blessings  communicated  to  the 
holy  angels,  and  the  spirits  of  just  men  made  perfect. 
Being  in  heaven,  he  has  all  power,  and  is  able  to  do  ex- 
ceeding abundantly  for  all  those  who  call  upon  him,  above 
all  they  can  ask  or  think  ;  but  when  we  consider  the  ma- 
jesty of  our  heavenly  Father,  we  must  approach  him  with 
the  utmost  reverence  and  humility. 

Behold,  now  I  have  taken  upon  me  to  speak  unto  the  Lord, 

wh  Icn  am  but  dust  and  ashes.    Gen.  xviii.  27. 
I  will  be  sanctified  in  them  that  come  nigh  me.    Lev.  x.  3. 
Behold,  the  heaven  of  heavens  cannot  contain  thee.  2  Chron. 

vi.  18. 
The  Lord's  throne  is  in  heaven :  his  eyes  behold,  his  eyelids 

try,  the  children  of  men.    Ps.  xi.  4. 
Unto  thee  lift  I  up  mine  eyes,  O  thou  that  dwellest  in  the 

heavens.    Ps.  exxiii.  1. 
Keep  thy  foot  when  thou  goest  to  the  house  of  God;  and  be 

more  ready  to  hear,  than  to  give  the  sacrifice  of  fools.    For 

God  is  in  heaven,  and  thou  upon  earth.    Eccl.  v.  1,  2. 
I  dwell  in  the  high  and  holy  place,  with  him  also  that  is  of  a 

contrite  and  humble  spirit.    Isa.  lvii.  15. 
"We  have  a  great  High  Priest,  that  is-  passed  into  the  heavens, 

Jesus,  the  Son  of  God.    Beb.  iv.  14. 
Looking  unto  Jesus, — who— is  set  down*at  the  right  hand  of 

the  throne  of  God.    Heb.  xii.  2. 

Many  of  the  prayers  recorded  in  the  Scriptures,  begin 

with  the  mention  of  God's  glorious  attributes,  as  those 

of 

Solomon,  1  Kings  viii.  23. — Hczekiah,  2  Kings  xix.  15. — Jehosha- 
phat,  2  Chron.  xx.  0. — Nehemiah,  Neh.  i.  5.— Jeremiah,  Jer. 

xxxii.  17.— Daniel,  Dan.  ix.  4.— Our  Lord,  Matt.  xi.  25. — Peter 
and  John,  Acts  iv.  24. 

When  we  enter  into  the  presence  of  the  King  of  kings, 

to  offer  him  our  petitions,  may  Ave  always  have  a  sense 

of  his  majesty  on  our  minds 

Collect  for  Christmas  day. — Grant  that  we,  being  regenerate, 
and  made  thy  children  by  adoption  and  grace,  may  daily 
be  renewed  by  thy  Holy  .Spirit. 


CHAPTER  XXXI. 

ON    THE    LORD'S    PRAYER. 

On  the  First  and  Second  Petition. 

1.  How  many  petitions  are  contained  in   the   LoroVs 
Prayer  f 

Six.  The  first  three  respect  the  glory  of  God,  and  the 
last  three  have  a  reference  to  our  own  benefit,  and  that 
of  the  whole  human  race.  "  I  desire  my  Lord  God,  our 
heavenly  Father,  who  is  the  giver  of  all  goodness,  to  send 
his  grace  unto  me,  and  to  all  people,  that  we  may  worship 
him,  serve  him,  and  obey  him,  as  we  ought  to  do." 

2.  What  is  the  first  petition  ? 
"  Hallowed  be  thy  name." 

3.  What  do  you  mean  by  the  name  of  God  ? 

God  himself,  and  all  his  perfections.  See  remarks  on 
the  first  article  of  the  Creed. 

They  that  know  thy  name  will  put  their  trust  in  thee.    Ps. 

ix.  10 
Let  them  praise  thy  great  and  terrible  name,  for  it  is  holy. 

Ps.  xcix.  3. 
Holy  and  reverend  is  his  name.    Ps.  cxi.  9. 
His  name  alone  is  excellent.    Ps.  cxlviii.  13. 
The  name  of  the  Lord  is  a  strong  tower.    Prov.  xviii.  10. 
The  Lord  of  hosts  is  his  name.    Jer.  x.  16. 
(Christ  says)  I  have  manifested  thy  name  unto  the  men 

which  thou  gavest  me  out  of  the  world.    John  xvii.  6. 

4.  Whai  do  you  mean  by  the  word  hallowed? 

Sanctified  or  reverenced. — To  hallow  any  thing,  is  to 
consider  it  as  holy,  and  to  treat  it  as  such. 

Give  unto  the  Lord  the  glory  due  unto  his  name.    Ps.  xcvi. 

7,8. 
Let  all  the  creation  praise  the  name  of  the  Lord.    Ps.  cxlviii. 

13. 
They  shall  sanctify  my  name.    Isa.  xxix.  23. 

(134) 


ON   THE    LORD'S    PRAYER.  135 

5".  What  is  the  substance  of  this  petition  ? 

We  ask  that  God's  name,  and  all  that  concerns  hi3 
service,  may  be  universally  known  and  reverenced. 

God  is  greatly  to  be  feared  in  the  assembly  of  the  saints,  and 
to  be  had  in  reverence  of  all  them  that  are  about  him.  Ps. 
lxxxix.  7. 

We  are  to  prefer  the  glory  of  God  before  all  other  con- 
siderations. Not  that  we  can  add  any  thing  to  it  by  our 
poor  and  imperfect  services,  but  that-we  should  feel  de- 
sirous to  see  it  displayed  in  all  actions  and  events,  and  be 
willing  to  be  made  the  instruments  in  the  hand  of  God 
of  effecting;  it. 

Glorify  God  in  your  body,  and  in  your  spirit,  which  are 
God's.#  ICor.  vi.  20. 

In  this  petition  we  beg  of  God  to  bestow  upon  us  such 
graces  as  are  needful,  to  enable  us  to  glorify  him  in  the 
world.  We  have  great  cause  to  be  fervent  in  the  petition 
of  our  Saviour,  (John  xii.  27,  28,)  Father,  glorify  thy 
name ;  when  we  consider  how  many  blaspheme  his  name, 
set  at  defiance  all  his  threatenings  against  them,  and 
despise  all  the  offers  of  mercy  made  to  them.  The  Jews 
were  not  allowed  to  mention  the  name  of  God,  but  in 
devotion,  or  in  taking  an  oath. 

6.  What  is  the  second  petition? 
"  Thy  kingdom  come." 

7.  What  do  you  understand  by  the  kingdom  of  Godf 

1.  The  kingdom  of  his  grace  here,  or  his  reign  over 
the  hearts  of  his  children.  This  is  called  the  Church 
militant,  which  implies  the  opposition  which  the  people 
of  God  meet  with,  and  the  continued  warfare  they  are 
engaged  in,  with  the  world,  the  flesh,  and  the  devil. 

2.  The  kingdom  of  his  glory  hereafter,  of  which  his 
children  are  in  expectation,  and  which  will  commence 
when  all  enemies  are  subdued.  Then  the  saints  of  the 
Most  High  shall  have  uninterrupted  peace,  and  praise 
shall  be  their  employment  for  ever.  It  is,  therefore, 
called  the  Church  triumphant. 

The  kingdom  of  Christ  is  erected  to  destroy  the  king- 
dom of  Satan,  who  yet  rules  in  the  hearts  of  the  children 
of  disobedience ;  being  led  captive  by  him  at  his  will. 


13G  ox  the  lord's  prayer. 

8.  What,  then,  are  you  taught  to  pray  for,  when  you 
say,  Thy  kingdom  come  ? 

1.  That  God  would  enlarge  his  kingdom  of  grace  on 
earth,  by  spreading  the  knowledge  of  his  gospel ;  and 
bringing  all  the  kingdoms  of  the  world  to  be  the  king- 
doms of  our  Lord  and  of  his  Christ.  More  especially  we 
are  to  entreat  him  to  turn  the  hearts  of  men  unto  mm, 
and  make  them  not  only  nominal  but  real  Christians. 

That  thy  way  may  be  known  upon  earth,  thy  saving  health 

among  all  nations.    Ps.  lxvii.  2. 
Pray  for  us,  that  the  word  of  the  Lord  may  have  free  course, 

and  be  glorified.    2  Thess.  iii.  1. 

9.  WJiat  promises  have  we  that  this  shall  be  the  case  f 

I  shall  give  thee  the  uttermost  parts  of  the  earth  for  thy  pos- 
session.   Ps.  ii.  8. 

He  shall  have  dominion  also  from  sea  to  sea— all  nations 
shall  call  him  blessed.    Ps.  lxxii.  8-17. 

The  earth  shall  be  full  of  the  knowledge  of  the  Lord,  as  the 
waters  cover  the  sea.    Isa.  xi.  9. 

The  Lord  shall  be  King  over  all  the  earth.    Zech.  xiv.  9. 

This  gospel  of  the  kingdom  shall  be  preached  in  all  the 
world.    Matt.  xxiv.  14. 

The  kingdoms  of  this  world  are  become  the  kingdoms  of  our 
Lord  and  of  his  Christ,    Rev.  xi.  15. 

How  fervently  should  we  implore  a  blessing  on  the 
efforts  of  Missionary  and  Bible  Societies,  and  all  other 
means  of  extending  Christ's  kingdom,  that  through  them 
God  may  extend  the  knowledge  of  the  only  way  of  sal- 
vation ;  and  what  anxiety  should  we  feel  to  promote  real 
religion  in  the  world  by  every  means  in  our  power. 

2.  We  should  pray,  that  he  would  set  up  and  perfect 
his  kingdom  in  our  own  hearts,  that  the  Lord  may  reign 
over  our  wills  and  affections,  and  that  all  our  corruptions 
may  be  totally  subdued. 

That  as  sin  hath  reigned  unto  death,  even  so  might  grace 
reign  through  righteousness  unto  eternal  life.    Rom.  v.  21. 

That  Christ  may  dwell  in  our  hearts  by  faith.    Eph.  iii.  17. 

Who  hath  delivered  us  from  the  power  of  darkness,  and  hath 
translated  us  into  the  kingdom  of  his  dear  son.    Col.  i.  13. 

We  should  remember  that  Christ's  kingdom  is  not  of 

this  world,  (John  xviii.  36,)  and  that  it  does  not  consist 

in  zeal  for  our  own  party  and  opinions ;  but  that 

The  kingdom  of  God  is  righteousness,  and  peace,  and  joy,  in 
the  Holy  Ghost.    Rom.  xiv.  17. 


ON    THE    LORD'S    PRAYER.  137 

3.  "We  should  pray  that  he  would  fulfill  the  expecta- 
tions of  those  who  long  for  the  appearance  of  his  king- 
dom of  glory,  described  in  the  following  passages : 

The  Lord  himself  shall  descend  from  heaven  with  a  shout, 

wit  h  the  voice  of  the  archangel^and  with  the  trump  of  God,- 

etc.    1  Thess.  iv.  16-18. 
When  he  shall  come  to  be  glorified  in  his  saints,  and  to  be 

admired  in  all  them  that  believe.    2  Thes.  i.  10. 
Behold  the  tabernacle  of  God  is  with  men,  and  he  "will  dwell 

with  them,  etc.    And  God  shall  wipe  away  all  tears  from 

their  eyes.    Rev.  xxi.  3,  4. 
Even  so,  come,  Lord  Jesus.    Rev.  xxii.  20. 

Collect,  Good  Friday.— Have  mercy  upon  all  Jews,  Turks,  Infi- 
dels, and  Heretics,  and  take  from  them  all  ignorance, 
hardness  of  heart,  and  contempt  of  thy  word. 

Burial  Service.— [That  it  may  please  thee,  of  thy  gracious 
goodness,  shortly  to  accomplish  the  number  of  thine  elect, 
and  to  hasten  thy  kingdom;]  that  we,  with  all  those  who 
are  departed  in  the  true  faith  of  thy  holy  name,  may  have 
our  consummation  and  bliss,  botn  in  body  and  soul,  in 
thy  eternal  and  everlasting  glory.— English  Prayer  Book. 


CHAPTER  XX^IL 

OX    THE    LORD'S    PRAYER. 

TJie  TJiird  Petition. 

1.  What  is  the  third  petition  ? 

"  Thy  will  be  done  on  earth  as  it  is  in  heaven." 
This  petition  seems  to  include  the  two  former,  for,  as 
far  as  God's  name  is  hallowed,  and  his  kingdom  estab- 
lished, so  far  is  his  will  done. 

2.  What  is  the  will  of  God  ? 

The  will  of  God  is  either  secret  or  revealed.  "With 
that  part  of  tin'  will  of  God  which  he  has  thought  proper 
to  keep  secret,  we  have  nothing  to  do. 


138  ON    THE    LORD'S    PRAYER. 

Secret  things  belong  unto  the  Lord  our  God  ;  but  those  things 
which  are  revealed  belong  unto  us  and  our  children  for 
ever,  that  we  may  do  all  the  words  of  this  law.  Deut.  xxix. 
.29. 

The  revealed  will  of  God  is,  that  sinners  should  be 
^saved  through  faith  in  Christ  Jesus,  and  sanctified  by 
the  Holy  Spirit,  and  that  his  name  should  be  glorified 
by  all  his  creatures,  and  in  all  his  works. 

It  is  not  the  will  of  your  Father  which  is  in  heaven,  that  one 

of  these  little  ones  should  perish.    Matt,  xviii.  14. 
This  is  the  will  of  him  that  sent  me,  that  every  one  which 

seeth  the  Son,  and  believeth  on  him,  may  have  everlasting 

life.    John  vi.  40. 
The  Lord  is  not  willing  that  any  should  perish,  but  that  all 

should  come  to  repentance.    2  Pet.  id.  9. 

3.  How  is  the  will  of  God  made  known  to  us .? 

We  may  in  some  measure  know  it,  from  the  works  of 
his  providence ;  but  it  is  more  clearly  revealed  to  us  by 
the  holy  Scriptures.  Conscience  also,  when  properly 
instructed,  informs  us  of  it,  for  St.  Paul  says : 

Even  the  Gentiles  show  the  work  of  the  law  (which  is  the 
will  of  God)  written  in  their  hearts,  their  conscience  also 
bearing  witness,  and  their  thoughts  the  meanwhile  accu- 
sing or  else  excusing  one  another.    Rom.  ii.  14,  15. 

If  any  man  will  do  his  will,  he  shall  know,  etc.    John  vii.  17. 

He  left  not  himself  without  witness,  in  that  he  did  good, 
and  gave  us  rain  from  heaven,  and  fruitful  seasons.  Acts 
xiv.  17.  , 

4.  Should  not  those  who  offer  up  this  petition  he  careful 
to  live  according  to  Us  meaning  ? 

Yes. 

They  should  believe  and  obey  what  God's  holy  word 
declares  and  requires. 

Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall  enter 
into  the  kingdom  of  heaven ;  but  he  that  doeth  the  will  of 
my  Father,  etc.    Matt.  vii.  21. 

"Whosoever  shall  do  the  will  of  God,  the  same  is  my  brother, 

.  and  my  sister,  and  mother.    Mark  iii.  85. 

Doing  the  will  of  God  from  the  heart.    Eph.  vi.  6. 

God's  will  must  be  preferred  to  our  own,  or  that  of 

others,  and  we  should  remember,  that  wicked  men  are 

represented  as  doing  the  will  of  the  devil. 

Taken  captive  by  him  at  his  will.    2  Tim.  ii.  26. 
The  will  of  the  Lord  be  done.    Acts  xxi.  14. 


on  tiie  lord's  prayer.  130 

5.  How  are  we  to  do  the  will  of  God,  so  far  as  it  is  known 
to  us  ? 

As  it  is  done  in  heave*  by  the  holy  angels. 

Are  they  not  all  ministering  spirits,  sent  forth  to  minister 
lor  them  who  shall  be  heirs  of  salvation?    Heb.  i.  14. 

And  all  the  angels  stood  round  about  the  throne,  and  fell  on 
their  faces  and  worshipped  God,  etc.    Rev.  vii.  11. 

Though  true  Christians  cannot  equal  the  angels  in  the 

perfection  of  their  obedience,  yet  they  may,  through 

grace,  imitate,  and  in  some  degree,  resemble  them.     A 

still  more  exalted  pattern  is  held  fortli  tv  our  imitation. 

As  he  which  hath  called  you  is  holy,  so  be  ye  holy  in  all  man- 
ner of  conversation.    1  Pet.  i.  15. 

Christ  suffered  for  us,  leaving  us  an  example,  thnt  ye  should 
follow  his  steps,  who  did  no  bin.    1  Pel.  ii.  21,  2'Jl 

6.  In  what  manner  do  the  angels  perform  the  icill  of  God? 
They  are  constantly  engaged  in  doing  it ;  and  instead 

of  feeling  any  reluctance  towards  painful  employments, 
they  are  represented  as  serving  God, 

1.  Perfectly. 

They  do  his  commandments,  hearkening  unto  the  voice  of 
his  word.   Ps.  ciii.  20. 

2.  Zealously. 

Wh  o  maketh.  his  angels  spirits ;  his  ministers  a  flaming  fire. 
Ps.  civ.  4. 

3.  "With  quickness  and  readiness. 

Each  one  had  six  wings,  with  twain  he  did  fly.    Isa.  vi.  2. 

Every  one  had  four  wings ;  every  one  went  straight  forward  ; 
they  ran  am  I  returned  as  the  appearance  of  a  flash  of  light- 
ning.   Ezek.  i.  4-14. 

4.  Reverently. 

The  four  and  twenty  elders  fall  down  before  him,  and  cast 
their  crowns  before  the  throne.    Rev.  iv.  10. 

5.  Perseveringly. 

They  serve  him  day  and  night  in  his  temple.    Rev.  vii.  15. 

If  two  angels  came  down  to  earth  to  execute  a  divine 
command,  and  one  was  appointed  to  conduct  an  empire, 
and  the  other  to  fill  the  lowest  station  in  it,  they  would 
feel  no  inclination  to  exchange  employments. 

That  which  we  do  here  from  duty,  we  shall  do  in 
heaven  from  inclination.  Our  nature,  which  is  now 
prone  to  depart  from  God,  will  then  be  conformed  to  his; 


HO  ON   THE   LORD'S   PRAYER. 

and  instead  of  doing  his  wiU  reluctantly,  we  shall  feel 
his  service  a  perfect  delight.  Not  a  wrong  thought  will 
enter  our  minds,  nor  an  improper  desire  arise  in  our 
hearts ;  much  less  shall  we  be  led  to  do  any  thing  con- 
trary to  the  purity  and  holiness  of  the  divine  nature. 

Have  you  thus  done  the  will  of  God?  If  you  answer 
this  question  according  to  the  dictates  of  your  conscience, 
must  you  not  be  compelled  to  acknowledge,  that  you  have 
come  very  far  short  of  it,  and  that  you  have  rather  fol- 
lowed the  devices  and  desires  of  your  own  heart,  than 
either  done,  or  attempted  to  do,  the  will  of  God  on  earth, 
as  angels  do  in  heaven !  With  how  much  fervor  and 
sincerity  ought  you  then  to  offer  up  this  petition ;  how 
diligently  ought  you  to  inquire,  on  all  occasions,  what  is 
the  will  of  God;  and  what  is  the  line  of  conduct  which 
will  be  most  pleasing  to  him  ; — and  how  watchful  ought 
you  to  be  over  your  corrupt  inclinations,  lest  they  lead 
you  out  of  the  path  in  which  he  has  directed  you  to  walk ! 

David  is  honorably  distinguished  for  his  conduct  in 

this  respect : — 

David ,  a  man  after  mine  heart,  shall  fulfill  all  my  will.  Acts 
Xlll.  22. 

Endeavor  to  imitate  him.     Do  not  be  content  with 

praying  daily,  "  Thy  will  be  clone  on  earth,  as  it  is  in 

heaven:"  nor  even  with  desiring,  however  fervently,  that 

this  may  be  the  case.     Activity  becomes  a  Christian. 

Perfect  insc  holiness  in  the  fear  of  God.    2  Cor.  vii.  1. 

May  the  God  of  peace — make  you  perfect  in  every  good  work 

todohiswil].    Heb.  xiii.  21. 
If  we  aslc  any  thing  according  to  his  will,  he  heareth  us.    1 

John  v.  14. 
Blessed  are  they  that  do  his  commandments,  that  they  may 

have  right  to  the  tree  of  life.    lie  v.  xxii.  14. 
Do  not  cease  to  pray,  "Teach  me  to  do  thy  will,"  (Ps. 
cxliii.  10,)  and  desire  that  you  may  be  filled  with  the 
knowledge  of  God's  will,  (Col.  i.  9,)  so  as  both  to  love  it 
and  do  it. 

People  may  be  zealous  for  God's  will  being  done  by 
others,  who  have  no  heart  to  do  it  themselves. 

20.7?  ftundcry  after  Trinity.— Keep  lis,  we  beseech  thee,  from  all 
things  that  may  hurt  us ;  that  we,  being  ready  both  in  body 
and  soul,  may  cheerfully  accomplish  those  things  which 
thou  comrnandest. 


CHAPTER  XXXIII. 

ON    THE    LORD'S    PRAYER. 

The  Fourth  and  Fifth  Petitions. 

1.  What  is  the  fourth  petition? 

"  Give  us  this  day  our  daily  bread." 

2.  Tow  said  that  the  first  three  petitions  respected  the  glory 
of  God  ;  to  what  do  the  last  three  refer  f 

To  our  own  necessities. 

Seek  ye  first  the  kingdom  of  God,  and  his  righteousness,  and 
all  these  things  shall  be  added  unto  you?    Matt.  vi.  33. 

3.  What  is  here  meant  by  the  word  bread  ? 

Bread  being  the  most  common  and  useful  nourishment 

of  the  body,  is  often  used  in  the  Scriptures  to  signify  all 

kinds  of  necessary  food;   and  it  here  scorns  to  include 

every  thing  we  need  to  preserve  life  and  health. 

He  brake  the  whole  staff"  of  bread.    Ps.  ev.  16. 
I  wiil  .satisfy  her  poor  with  bread.    Ps.  cxxxii.  15. 
Bread  shall  be  given  him;  his  waters  shall  be  sure.    Isa. 
xxxiii.  16. 

4.  What  further  is  included  in  this  petition? 

"We  pray  for  the  preservation  of  our  lives;  for  health; 
and  for  God's  blessing  upon  the  mercies  we  eajoy. 

5.  Why  are  we  taught  to  pray  for  our  daily  bread? 

In  order  that  we  may  trust  to  God's  providence,  and 
look  to  him  daily  for  fresh  supplies.  When  we  ask  for 
bread,  it  seems  to  imply  that  we  shall  be  content  Avith 
what  is  necessary  to  support  our  lives,  and  are  not  anx'n  >us 
about  superfluities:  and  when  we  pray  that  we  may  have 
it  daily,  we  express  our  willingness  to  be  supplied  with 
food  and  raiment  from  day  to  day,  without  bring  eager 
to  have  "much  goods  laid  up  for  many  years."  Such  a 
petition  is  equally  suitable  for  rich  and  poor;  for  though 
a  man  have  abundance  of  the  good  things  of  this  life, 

(141) 


142  ON    THE    LORD'S    PRAYER. 

they  can  do  him  no  good  unless  accompanied  by  the 
blessing  of  God.  And  though  a  poor  man  may  have  but 
a  scanty  subsistence,  he  should  not  murmur,  but  remem- 
ber that  he  is  indebted  to  divine  mercy  for  every  morsel 
he  receives. 

They  gathered  it  [manna]  every  morniner.    Exod.  xvi.  21. 

Trust  in  the  Lord— and  verily  ttiou  shalt  be  fed.  Ps.  xxxvii.  3. 

Give  me  neither  poverty  nor  riches;  feed  nae  with  food  con- 
venient for  me.    Prov.  xxx.  8. 

Therefore  take  no/thought,  saying,  "What  shall  we  eat,  etc., 
but  seek  ye  first  the  kingdom,  of  God  and  his  righteous- 
ness ;  and  all  these  things  shall  be  added  unto  you.  Matt, 
vi.  31-33. 

Having  food  and  raiment,  let  us  be  therewith  content.  1 
Tim.  vi.  3. 

Casting  all  your  care  upon  him ;  for  he  careth  for  you.  1  Pet. 
v.  7. 

What  is  taken  from  others  by  fraud  or  force  cannot  be 
called  our  daily  bread,  nor  can  we  consider  it  sent  us  by 
our  heavenly  Father.  All  that  is  obtained  by  fraud  is 
the  wages  of  unrighteousness,  and  the  maintenance  given 
by  Satan  to  his  servants. 

6.  Does  this  dependence  upon  God  render  our  own  exer- 
tions needless? 

No :  while  we  lay  aside  every  anxious  care,  we  should 
endeavor  to  gain  a  livelihood  in  an  honest  way,  avoiding 
slothfulness,  and  looking  up  to  God  for  his  blessing. 

He  that  tilleth  his  land  shall  have  plenty  of  bread.    Prov. 

xxviii.  19. 
These  hands  have  ministered  unto  my  necessities.    Acts 

xx.  34. 
Kot  slothful  in  business.    Rom.  xii.  11. 
This  we  commanded  you,  that  if  any  would  not  work,  neither 

should  he  eat.    2  Thess.  iii.  10,  12. 
If  any  provide  not  for  his  own,  and  specially  for  those  of  his 

own  house,  he  hath  denied  the  faith.    1  Tim.  v.  8. 

7.  Should  you  not  also  understand  this  petition  in  a  spi- 
ritual sense? 

Yes:  "I  pray  unto  God  that  he  will  send  us  all  things 
that  are  needful  both  for  our  souls  and  bodies/'  We 
should  pray  daily  that  our  souls  may  be  fed  by  faith  in 
Christ,  who  is  "the  bread  of  life."  John  vi.  35.  And 
we  should  labor  more  diligently  for  his  grace,  than  for 
the  support  of  our  bodies,  remembering, 


ON    THE    LORD'S    PRAYER.  143 

"What  is  a  man  profited,  if  he  shall  gain  the  whole  world,  and 

lose  his  own  soul?    Matt.  xvi.  26. 
Blessed  is  he  that  shall  eat  bread  in  the  kingdom  of  God. 

Luke  xiv.  15. 
Labor  not  for  the  meat  which  perisheth,  but  for  that  meat 

which  endureth  unto  everlasting  life.    John  vi.  27. 
My  lather  giveth  you  the  true  bread  from  heaven.    John 

vi.  82. 
Lord,  evermore  give  us  this  bread.    John  vi.  34. 

Take  care  that  you  do  not  lose  sight  of  God  in  your 
daily  mercies.  Do  not  depend  too  much  on  your  health 
and  strength,  on  your  habits  of  industry,  or  on  any  pros- 
pects, however  promising.  Remember,  God  can  send  you 
sickness,  destroy  your  property,  or  deprive  you  of  em- 
ployment, whenever  he  thinks  proper.  Labor  with  all 
diligence,  and  then  look  for  his  blessing  on  the  work  of 
your  hands. 

Spiritual  prosperity,  also,  is  a  state  which  can  only  be 

secured  by  a  constant  and  diligent  use  of  those  means  of 

grace  which  God  has  appointed,  and  which  those  who 

are  slothful  in  religious  duties  can  never  enjoy.     Watch 

continually,  pray  without  ceasing,  and  whatever  work  of 

piety  or  charity  your  hand  findeth  to  do,  do  it  with  your 

might. 

Now  he  that  ministereth  seed  to  the  sower,  both  minister 
bread  for  your  food,  and  increase  the  fruits  of  your  right- 
eousness; being  enriched  in  every  thing  to  all  bountiful- 
ness,  which  causeth  through  us  thanksgiving  to  God.  2 
Cor.  ix.  10,  11. 

8.  What  is  the  fifth  petition  ? 

<;  Forgive  us  our  trespasses,  as  we  forgive  those  who 
trespass  against  us." 

Trespasses  mean  sins.     We  here  ask  mercies  for  our 

souls,  and  entreat  God  to  save  us  from  that  punishment 

which  our  numerous  offences  against  him  deserve. 

Mine  iniquities  have  taken  hold  upon  me,  so  that  I  am  not 
able  to  look  up.    Ps.  xl.  12. 

&  Why  must  we  pray  daily  for  the  forgiveness  of  our 

sins? 

Because  we  daily  commit  sin,  and  therefore  need  for- 

giveness  daily. 

For  thy  name's  sake,  O  Lord,  pardon  mine  iniquity :  for  it  is 
great.— Forgive  all  my  sins.    Ps.  xxv.  11,  18. 


144  ON    THE    LORD'S    PRAYER. 

Hide  thy  face  from  my  sins,  and  blot  out  all  mine  iniquities. 
Ps.  li.  9 

10.  The  wages  of  sin  is  death,  (Rom.  vi.  23,)  even  the 
second  death,  to  which  ive  are  therefore  exposed ; 
for  we  can  make  us  satisfaction  for  our  sins : 

Through  whom,  then,  must  we  pray  for  pardon? 

Through  Christ  only,  who  has  saved  us  hj  his  grace. 

Neither  is  there  salvation  in  any  other :  for  there  is  none 
other  name  under  heaven  given  among  men,  whereby  we 
must  be  saved.    Acts  iv.  12. 

Him  hath  God  exalted— to  give  repentance  to  Israel,  and  for- 
giveness of  sins.    Acts  v.  31. 

Who  his  ownself  bare  our  sins  in  his  own  body  on  the  tree : 

.   by  whose  stripes  ye  were  healed.    1  Pet.  ii.  24. 

Blessed  is  he  whose  transgression  is  forgiven,  whose  sin  is 
covered.    Ps.  xxxii.  1,  2.    Rom.  iv.  6,  7. 

11.  Have  we  reason  to  expect  that  the  Lord  will  hear 
our  prayer  ? 

Yes,  if  we  come  to  him  in  faith,  and  with  a  deep  sense 
of  our  need  of  pardon. 

Let  the  wicked  forsake  his  way,  and  the  unrighteous  man 
his  thoughts,  and  let  him  return  unto  the  Lord,  and  he  will 
have  mercy  upon  him ;  and  to  our  God,  for  he  will  abun- 
dantly pardon.    Isa.  Iv.  7. 

Take  with  you  words,  and  turn  to  the  Lord,  etc.  I  will 
heal  their  backsliding.  I  will  love  them  freely.  Hos.  xiv. 
2,4. 

12.  What  do  we  learn  from  the  latter  part  of  this  pe- 
tition, "as  we  forgive  those  who  trespass  against 
us?" 

It  should  teach  us  to  exercise  a  forbearing  and  forgiv- 
ing temper  towards  our  fellow  creatures. 

This  is  a  most  difficult  duty,  and  requires  much  self- 
denial  before  we  can  practice  it.  Our  Saviour's  example 
ought  always  to  be  before  our  eyes.     Luke  xxiii.  34. 

If  ye  forgive  men  their  trespasses,  your  heavenly  Father  will 
also  forgive  you:  But  if  ye  forgive  not  men  their  tres- 
passes, neither  will  your  Father  forgive  your  trespasses. 
Matt.  vi.  14,  15, 

So  likewise  shall  my  heavenly  Father  do  also  unto  you,  if 
ye  from  your  hearts  forgive  not  every  one  his  brother  their 
trespasses.    Matt,  xviii.  32-35. 


ON  THE  LORD'S  PRAYER.  145 

Love  ye  your  enemies — forgive,  and  ye  shall  be  forgiven. 
Luke  vi.  35-37. 

13.  Where  a  wrong  has  been  committed,  has  the  party 
who  has  committed  it  any  warrant  to  expect  forgive- 
ness in  heaven  or  earth,  unless  he  repent? 

No.  He  that  confesseth  and  forsaketh  his  sins  shall 
find  mercy.     Prov.  xxviii.  13. 

14.  Are  we  bound  to  forgive  a  certain  manifest,  wilful 
and  unprovoked  wrong  unless  it  be  repented  of? 

Xo :  Since  God  forgives  no  unrepented  sin :  and  we 
are  not  put  upon  a  higher  rule  than  that  by  which  he  is 
governed. 

If  thy  brother  trespass  against  thee,  rebuke  him;  and  if  he 
repent,  forgive  him.    Lukexvii.  3. 

If  thy  brother  trespass  against  thee  seven  times  in  a  clay, 
and  seven  times  in  a  day  turn  again  to  thee,  saying,  I  re- 
pent; thou  shalt  forgive  him.    Luke  xvii.  4. 

15.  But  hoio  can  we  love  our  enemies  and  wicked  doers 
without  forgiving  them  ? 

Just  as  God  does.  He  loves  the  wicked  with  the  love 
of  compasssion  (not  with  the  love  of  complacency),  but 
never  forgives  thorn  except  they  repent. 

Finally — 

Be  ye  kind  one  to  another,  tender-hearted,  forgiving  one 
another,  even  as  God,  for  Christ's  sake,  hath  forgiven  you. 
Eph.  iv.  31,  32. 

Put  on  bowels  of  mercy,  meekness,  long-suffering ;  forbear- 
ing one  another,  and  forgiving  one  another,  if  any  man 
have  a  quarrel  against  any;  even  as  Christ  forgave  you,  so 
also  do  ye.    Col.  iii.  12, 13 , 

He  shall  have  judgment  without  mercy,  that  hath  showed 
no  mercy.    James  ii.  13. 

16.  If  you  forgive  others  the  injury  they  may  have 
done  you,  may  you,  on  that  account,  expect  to  re- 
ceive from  God  the  forgiveness  of  your  sins? 

No:  for  although  Christian  forgiveness  cannot  he  ex- 
ercised except  by  a  Christian,  it  has  no  merit  in  it  to 
procure  forgiveness  of  sins  from  God.  It  is  only  a  frame 
of  mind  in  which  it  is  suitable  for  God  to  forgive  sins, 
on  account  of  the  blood  of  Christ  which  makes  atone- 


14G  ON  THE  LORD'S  PRAYER. 

merit  for  sin,  and  is  the  only  meritorious  and  procuring 
cause  of  forgiveness  to  penitent  sinners.* 

There  cannot  be  a  more  likely  method  to  destroy  an 
unforgiving  temper,  than  the  frequent  use  of  the  Lord's 
Prayer.  How  can  we  use  this  prayer  at  night,  and  then 
lie  down  with  malice  and  hatred  rankling  in  our  breasts. 
In  such  a  case  we  pray  for  a  curse,  when  we  say,  "for- 
give us  as  we  forgive."  If  a  believer  be  betrayed  into 
such  a  spirit,  he  must  not  expect  communion  with  God 
till  he  be  brought  to  a  better  temper. 

Before  we  can  pray  with  earnestness  that  our  sins  may 

be  forgiven,  we  must  have  a  deep  sense,  wrought  in  us 

by  the  Holy  Spirit,  of  the  exceeding  sinfulness  of  sin. 

Pray,  therefore,  that  God  would  show  you  the  odiou3 

nature  of  sin ;  that  he  would  humble  you  under  a  sense 

of  your  sins ;  and  that  he  would  give  you  a  greater  love 

for  Christ,  through  whom  all  pardon  is  procured. 

2Aih  Sunday  after  Trinity.— O  Lord,  we  beseech  thee,  absolve 
thy  people  from,  their  offences ;  that  through  thy  bountiful 
goodness  we  may  all  be  delivered  from,  the  bauds  of  those 
sins,  which  by  our  frailty  we  have  committed. 


CHAPTER  XXXIY. 

ON    THE    LORD'S    PRAYER. 

The  Sixth  Petition. 

1.    Wliat  is  the  sixth  petition  ? 

"  Lead  us  not  into  temptation,  but  deliver  us  from  evil." 
The  word  temptation  in  Scripture  often  means  trial. 

God  did  tempt  Abraham.    Gem  xxii.  1. 

*  Though  the  editor  has  revised  and  added  in  various  places, 
he  has  in  no  case  varied  from  what  he  supposed  to  be  the 
view  of  the  author  of  the  original  work;  but  he  has  no  means 
of  knowing  whether  he  would  appi'ove  the  notion  of  the 
duty  of  forgiveness  being  conditioned  by  repentance, and 
hence  this  note. 


ON    THE    LORD'S    PRAYER.  147 

2.  Wlien  may  God  be  said  to  lead  men  into  temptation  ? 

1.  When  by  his  providence  he  suffers  men  to  be  tempt- 
ed by  objects  which  correspond  with  their  inward  lusts 
and  corruptions. 

The  Lord  moved  David  against  Israel,  to  number  them.  2 
Sam.  xxiv.  1. 

2.  By  permitting  Satan  and  wicked  men  to  tempt  us. 

A  lying  spirit  persuaded  Ahab  to  go  to  Ramoth-Gilead  to 

battle.    1  Kings  xxii.  20,  22. 
Satan  was  permitted  to  afflict  Job.    Job  i.  12 ;  ii.  6. 

3.  By  withdrawing  from  us  the  influences  of  his  Holy 

Spirit,  and  leaving  us  under  the  power  of  temptations. 

God  left  Hezekiah  to  try  him,  that  he  might  know  all  that 
was  in  his  heart.    2  Chron.  xxxii.  31. 

But  God  cannot  really  tempt  men  to  commit  sin. 

God  cannot  be  tempted  with  evil,  neither  tempteth  he  any 
man.    James  i.  13. 

3.  Why  does  God  permit  us  to  be  tempted  ? 

There  are  many  reasons  why  he  should  allow  us  to  be 
exposed  to  temptations : — He  may  see  it  necessary  in 
order  to  try  our  faith,  and  to  purify  our  hearts,  that  we 
may  come  forth  as  gold  from  the  hands  of  the  refiner ;  to 
humble  and  prove  us,  and  to  show  the  difference  between 
hypocrites  and  believers. 

When  he  hath  tried  me,  I  shall  come  forth  as.  gold.  Job 
xxiii,  10. 

Blessed  is  the  man  that  endureth  temptation.    James  i.  12. 

Ye  are  in  heaviness  through  manifold  temptations,  that  the 
trial  of  your  faith  might  be  found  unto  praise  at  the  ap- 
pearing of  Jesus  Christ.    1  Pet.  i.  6,  7. 

4.  TT7m£  then  are  we  taught  to  pray  for  in  the  former 
part  of  this  petition  ? 

That  God  would  neither  suffer  us  to  be  led  into  temp- 
tation to  do  what  is  evil,  from  our  own  lusts  nor  from  the 
devil ;  but  that  he  would  support  us  under  temptation, 
and  not  permit  us  to  fall  by  it. 

Keep  back  thy  servant  from  presumptuous  sins;  let  them 

not  have  dominion  over  me.    Ps.  xix.  13. 
Watch  and  pray  that  ye  enter  not  into  temptation.    Matt. 

xxvi.  41.    Luke  xxii.  40,  46. 
There  hath  no  temptation  taken  you  but  such  as  is  common 


148  ON   THE   LORD'S   PRAYER. 

to  man  •  but  God  is  faithful,  who  will  not  suffer  you  to  be 
tempted  above  what  ye  are  able :  but  will  with  the  tempta- 
tion make  a  way  to  escape,  that  ye  may  be  able  to  bear  it. 
1  Cor.  x.  13. 
The  Lord  knoweth  how  to  deliver  the  godly  out  of  tempta- 
tions.   2  Pet.  ii.  9. 

Be  watchful  over  your  thoughts,  desires,  and  tempers, 
which  often  prove  strong  temptations.  See  that  you 
do  not  yourselves  run  into  temptation,  but  shun  all 
wicked  companions  which  might  lead  you  into  sin,  and 
all  places  where  danger  to  your  soul  might  be  expected. 

We  must  not  suppose,  because  we  have  been  preserved 
for  a  great  length  of  time  from  being  overcome  by  any 
particular  sin,  that  therefore  we  are  no  longer  in  danger 
of  committing  it.  David  and  several  other  holy  persons 
fell  into  gross  sins  in  the  decline  of  life,  and  after  a  long 
and  consistent  profession  of  religion.  We  must  never 
cease  to  watch. 

5.    What  is  the  evil  from  which  we  pray  to  he  deliv- 
ered f 

1.  We  pray  that  it  will  please  him  to  save  and  defend 

us  in  all  dangers,  both  of  soul  and  body,"  or  those  to 

which  our  persons  are  liable,  as  diseases  and  accidents 

of  various  kinds. 

Innumerable  evils  have  compassed  me  about.    Ps.  xl.  12. 
Because  thou  hast  made  the  Lord— thy  habitation,  there  shall 

no  evil  befall  thee,  neither  shall  any  plague  come  near  thy 

dwelling.    Ps.  xci.  9, 10. 
That  we  may  be  delivered  from  unreasonable  and  wicke 

men.    2  Thess.  iii.  2. 
The  Lord  shall  deliver  me  from  every  evil  work  (of  mi 

and  will  preserve  me  unto  his  heavenly  kingdom.    2  Tim. 

iv.  18. 

2.  "  That  he  will  keep  us  from  all  sin  and  wickedness." 

He  will  keep  the  feet  of  his  saints.    1  Sam.  ii.  9. 
I  pray  that  thou  shouldest  keep  them  from  the  evil.     John 
xvii.  15. 

3.  That  he  will  keep  us  "from  our  spiritual  enemy, 
i.  e.  Satan,  who  uses  all  possible  means  to  persuade  us 
to  commit  sin,  that  he  may  accuse  and  torment  us." 

Put  on  the  whole  armor  of  God,  that  ye  may  be  able  to  stand 

against  the  wiles  of  the  devil.    Kph.  vi.  1 1. 
Your  adversary  the  devil,  as  a  roaring  lion,  walking  about, 

seeking  whom  he  may  devour.    1  Pet.  v.  8. 


ON   THE   LORD'S   PRAYER.  140 

Satan  does  not  possess  so  much  power  as  to  compel  us 
to  sin,  unless  we  consent  to  him.  He  is  only  permitted 
to  use  subtlety,  not  force,  and  if  we  resist  him  he  will  fly 
from  us.  When  our  Saviour  was  exposed  to  his  tempta- 
tion, this  wicked  one,  no  doubt,  put  forth  his  utmost 
strength  :  and  yet  "he  forced  him  not:  he  touched  him 
not:  he  only  said,  Cast  thyself  down;  that  we  may  know, 
that  whosoever  obeyeth  the  devil,  casteth  himself  down ; 
for  the  devil  may  suggest,  compel  he  cannot." — Chrysos- 
tom  on  Matthew  iv.  6. 

4.  That  he  will  keep  us  "from  everlasting  death." 
Not  the  death  of  the  body,  which  is  not  everlasting,  but 
the  dreadful  state  of  the  souls  and  bodies  of  the  wicked 
in  hell,  where  the  worm  dieth  not,  and  the  fire  is  not 
quenched.  It  is  called  death,  because  they  are  for  ever 
separated  from  God,  the  fountain  of  life,  and  because 
they  are  no  longer  capable  of  enjoying  happiness,  or  of 
doing  any  thing  that  is  good.  But  they  do  not  cease  to 
exist  Life  still  animates  them  ;  but  if  the  life  that  is 
in  them  be  death,  how  dreadful  is  that  death  ? 

These  (the  wicked)  shall  go  away  into  everlasting  punish- 
ment.   Matt.  xxv.  4t>. 

The  wages  of  sin  is  death.    Rom.  vi.  23. 

Sin,  when  it  is  finished,  bringeth  forth  death.    James  i.  15. 

He  that  overcome th,  shall  not  be  hurt  of  the  second  death. 
Rev.  ii.  11. 

The  lake  of  fire;  this  is  the  second  death.    Rev.  xx.  14. 

The  lake  which  burneth  with  fire  and  brimstone :  which  is 
the  second  death.    Rev.  xxi.  8. 

6.  To  whom  should  we  look  for  deliverance? 

To  God,  whose  grace  is  all-sufficient,  and  who  can  so 
strengthen  us  with  might  by  his  Spirit,  in  our  inner  man, 
that  wo  shall  be  able  to  stand  in  the  evil  day,  and  having 
done  all,  to  stand.  And  this  I  trust  he  will  do,  of  his 
mercy  and  goodness,  through  our  Lord  Jesus  Christ. 

O  Israel,  thou  hast  destroyed  thyself,  but  in  me  is  thine  help. 
Hos.  xiii.  9. 

[Christ]  gave  himself,  that  he  might  deliver  us  from  this 
present  evil  world.    Gal.  i.  4. 

He  is  able  to  succor  them  that  are  tempted.    Heb.  ii.  18. 

The  Lord  knoweth  how  to  deliver  the  godly  out  of  tempta- 
tions.   2  Pet.  ii.  I). 

Unto  him  that  is  able  to  keep  you  from  falling.    Jude  21. 


150  ox  the  lord's  prayer. 

7.  Sow  are  we  to  obtain  the  assistance  of  God  ? 

We  can  only  expect  it  in  the  way  of  prayer  and  obedi- 
ence to  his  commandments,  When  Paul  was  buffeted  by 
a  temptation  from  Satan,  he  prayed  for  deliverance,  and 
Was  answered. 

My  grace  is  sufficient  for  thee.    2  Cor.  xii.  9. 
The  word  of  God  abideth  in  you,  and  ye  have  overcome  the 
"Wicked  one,   1  John  ii.  14. 

How  little  reason  have  men  to  be  proud  when  they 
consider  their  helpless  and  dependent  situation.  If  we 
are  enabled  to  resist  the  power  of  temptation,  we  must 
ascribe  our  preservation  to  God,  and  not  to  ourselves, 
recollecting  into  what  grievous  sins  some  of  the  best 
men  recorded  in  Scripture  have  been  betrayed.  Apply 
then  to  him  who  is  mighty  to  save.  Put  your  trust  in 
him,  and  he  will  either  prevent  temporal  evils  from  be- 
falling you,  or  make  them  work  together  for  your  good. 
Above  all,  fly  to  him  for  refuge  from  the  assaults  of  your 
spiritual  enemy,  and  let  it  be  with  full  purpose  of  heart. 
We  should  shun  whatever  we  know  has  a  tendency  to 
cause  us  to  sin.  We  find  it  very  difficult  to  keep  our 
hearts  from  sinful  desires,  when  we  meet  with  objects  to 
excite  them,  and  very  hard  to  refrain  from  sinful  actions 
when  once  sinful  desires  have  been  awakened.  Keep 
your  hearts  therefore  with  all  diligence ;  for  out  of  them 
are  the  issues  of  life.  Let  every  avenue  be  closed,  that 
when  Satan  assaults  them  he  may  find  no  entrance  there ; 
for  if  we  sin,  the  force  of  the  temptation  will  be  no  ex- 
cuse ;  we  have  only  ourselves  to  blame.  Though  Satan 
suggest  impure  and  sinful  thoughts,  yet  the  yielding 
to  temptation  is  our  own  free  act,  and  the  sin  lies  at  our 
own  door. 

Collect,  4th  Sunday  after  Epiphany.— O  God,  who  knowest  us  to 
be  set  in  the  midst  of  so  many  and  great  dangers,  that  by 
reason  of  the  frailty  of  our  nature,  we  cannot  always  stand 
upright;  grant  to  us  such  strength  and  protection, as  may 
support  us  in  all  dangers,  and  carry  us  through  all  tempta- 
tions, through  Jesus  Christ  our  Lord. 


ON  THE  LORD'S  PRATER.  151 


ON  THE  DOXOLOGY. 

8.  What  is  the  Doxology  with  which  the  Lord's  Prayer 
concludes? 

For  thine  is  the  kingdom,  and  the  power,  and  the 
glory,  for  ever  and  ever. 

This  Doxology  is  not  mentioned  in  Luke  xi.  4.  In 
the  services  of  the  Church  it  is  used  when  the  subject  is 
thanksgiving ;  at  other  times  it  is  omitted. 

9.  What  do  we  here  ascribe  to  God? 

Sovereignty,  omnipotence,  excellency,  and  eternity. 
Similar  doxologies  occur  in  other  parts  of  Scripture. 

Thine,  O  Lord,  is  the  greatness,  and  the  power,  and  the  glory, 

and  the  victory,  and  the  majesty,    1  Chron.  xxix.  11. 
Blessed  be  the  Lord  God,  the  God  of  Israel,  who  only  doeth 

wondrous  things.    And  blessed  be  his  glorious  name  for 

ever :  and  let  the  whole  earth  be  filled  with  his  glory.    Ps. 

lxxii.  18, 19. 
Now  unto  the  King  eternal,  immortal,  invisible,  the  only 

wise  God,  be  honor  ajid  glory,  for  ever  and  ever.    1  Tim. 

i.  17. 
Blessing,  and  honor,  and  glory,  and  power,  be  unto  him  that 

Bitteth  upon  the  throne,  and  unto  the  Lamb  for  ever.    And 

the  four  beasts  said,  Amen.    Rev.  v.  13, 14. 
Blessing,  and  glory,  and  wisdom,  and  thanksgiving,  and 

honor,  and  power,  and  might,  be  unto  our  God  for  ever 

and  ever.    Rev.  vii.12. 

He  can  answer  all  our  prayers,  supply  all  our  needs, 
pardon  all  our  sins,  deliver  us  from  all  evil,  and  preserve 
us  from  all  enemies.  The  kingdom  is  his,  and  all  is  at 
his  disposal ;  the  power  is  his,  and  he  is  both  able  and 
willing  to  do  for  us  more  than  we  can  ask  or  think.  We 
trust  he  will  hear  our  prayers,  and  desire  that  his  may 
be  the  glory  :  for  if  we  are  disposed  to  give  him  the  glory 
of  what  he  does  for  us,  we  may  hope  that  our  petitions 
will  be  granted. 

10.  In  what  8snse  do  you  say,  Amen  t 

To  express  my  trust  that  God  will,  of  his  mercy  and 
goodness,  through  our  Lord  Jesus  Christ,  hear  and  an- 
swer my  prayers.     Therefore,  I  say,  Amen,  so  be  it. 

All  things,  whatsoever  ye  shall  ask  in  prayer,  believing,  ye 
shall  receive.    Matt.  xxi.  22. 


152  ON   SACRAMENTS   IN   GENERAL. 

"Whatsoever  ye  shall  ask  the  Father,  in  my  name,  he  will 

give  it  you.    John  xvi.  23. 
Of  him,  and  through  him,  and  to  him,  are  all  things.    Rom. 

xi.  36. 
All  the  promises  of  God  in  him  are  Yea,  and  in  him  Amen, 

unto  the  glory  of  God  by  us.    2  Cor.  i.  20. 
[Unto  him  that]  is  able  to  do  exceeding  abundantly  above 

all  that  we  can  ask  or  think,  etc.    Eph.  iii.  20. 

While  you  repeat  this  prayer,  endeavor  to  have  your 
hearts  as  well  as  your  lips  engaged.  Do  not  imagine 
that  you  honor  Christ  by  a  mere  repetition  of  the  words 
used  by  his  disciples,  while  you  lead  the  life  of  rebels 
and  enemies.  The  most  excellent  form  of  prayer  will 
avail  you  nothing,  unless  your  heart  be  affected  by  it. 


CHAPTER  XXXY. 

ON    SACRAMENTS    IN    GENERAL. 
[NOTE.] 

Since  Mr.  Dixon's  day,  numerous  subtle  and  danger- 
ous errors  touching  the  nature  and  effects  of  both  Sacra- 
ments, have  been  promulgated  in  the  Church.  Against 
such  errors  it  is  thought  necessary  that  a  work  like  this 
should  offer  some  safeguard.  In  doing  this  we  have  no 
expectation  of  presenting  a  view  against  which  disputers 
will  have  nothing  to  say — a  task  not  yet  accomplished  by 
any  writer,  inspired  or  uninspired. 

Our  guide  to  truth  on  such  a  subject  must  be  God's 
word,  interpreted  by  experience  and  common  sense,  and 
not  by  antiquity,  which  is  no  guide  at  all,  being  always 
obscure,  often  contradictory,  and  still  oftener  erroneous. 

To  talk  about  "Catholic  consent,"  is  to  turn  us  away 


0NT  SACRAMENTS  IX  GENERAL.  153 

from  the  Word  of  God  and  forfeit  our  inheritance  as 
Protestants. 

We  accept  the  views  of  the  sacraments  laid  down  in 
the  Standards  of  the  Episcopal  Church,  not  because  they 
are  so  laid  down,  but  because  we  think  them  conform- 
able to  Scripture.  That  their  authors  suffered  at  the 
stake  in  protest  against  the  view  of  the  sacraments  which 
some  are  now  seeking  to  impose  upon  them,  is  a  fact 
which  must  be  acknowledged  by  all  honest  persons 
who  are  acquainted  with  the  history  of  the  Reformation. 
The  error  of  the  Reformers  was  in  using  certain  terms 
and  phrases  respecting  the  sacraments  then  current  and 
liable  to  abuse,  depending  on  language  or  explanations 
elsewhere  given  to  guard  them  against  such  abuse,  and  it 
is  the  failure  of  this  dependence  which  is  inducing  a 
growing  number  of  the  soundest  members  of  our  Pro- 
testant Episcopal  Church  to  insist  that  those  terms  and 
phrases  must  be  revised  in  order  to  our  peace  as  a 
Church  and  safety  from  false  teachers. 

1.  What  meanest  thou  by  this  word  Sacrament? 

I  mean  "an  outward  and  visible  sign  of  an  inward 
and  spiritual  grace,  ordained  by  Christ  himself  as  a 
means  whereby  we  receive  the  same,  and  a  pledge  to 
assure  us  thereof." 

2.  When  it  is  said  In  this  answer  "  as  a  means  whereby 
voe  receive  fhe  same,"  a;  it  intended  to  say  that  the  in- 
ward grace  always  accompanies  the  outward  sign  f 
No.     It  is  a  perfect  Sacrament  which  is  here  spoken 

of — i.  e.,  one  in  which  the  outward  ceremony  is  per- 
formed in  faith,  and  it  is  not  denied  by  any  that  when 
so  performed  they  are  means  of  grace,  or  means  whereby 
grace  is  received;  but  the  XXVth  article  is  careful  to 
guard  against  the  error  of  supposing  grace  to  be  neces- 


154  ON    SACRAMENTS    IN    GENERAL. 

sarily  received  in  the  sacraments,  by  declaring  that  in 
those  "only,"  who  worthily  (i.  e.  with  a  true  faith)  re- 
ceive the  sacraments,  have  they  a  wholesome  effect  or 
operation,  so  that  the  spiritual  grace  is  not  only  separa- 
ble, but  in  fact  separated  from  the  visible  sign,  where 
faith  is  not  exercised. 

8.   What  is  the  outward  and  visible  sign  in  a  Sacrament? 
It  is  some  visible  thing,  action  or  ceremony  appointed 
by  Christ  to  have  a  purpose,  or  religious  significance, 
which  in  its  own  nature  it  has  not. 

4.  What  is  the  inward  and  Spiritual  grace  t 

It  is  the  blessing  of  God  upon  the  soul,  according  to 
the  nature  of  the  thing  intended  by  the  Sacrament. 

5.  How  many  Sacraments  hath  Christ  ordained  in  his 
Church? 

"  Two  only,  as  generally  necessary  to  salvation  ;  that 
is  to  say,  Baptism,  and  the  Supper  of  the  Lord." 

6.  In  what  sense  is  the  word  '  '•generally"  in  this  answer 
to  be  understood? 

It  is  certain,  from  the  history  of  this  part  of  the  Cate- 
chism, that  it  was  not  intended  to  teach  that  baptism,  as 
a  general  thing,  or  for  most  persons,  was  necessary  or 
indispensable  to  salvation,  but  in  a  general  sense  as 
distinguished  from  an  absolute  sense,  and  it  was  in 
order  to  make  this  distinction  that  the  word  "  generally  " 
was  used. 

7.  Why  then  is  the  word  Cl  necessary"  usedf 

On  the  general  ground  that  obedience  to  the  commands 
of  Christ  is  necessary  to  salvation ;  not  that  there  is  any 
thing  in  the  nature  of  a  sacrament  to  save  a  soul.  That 
disobedience  which  works  a  forfeiture  of  salvation  must 
be  willful — the  deliberate  going  contrary  to  that  which 
the  person  so  doing  knows  and  believes  to  be  contrary 
to  a  command  of  God. 


CHAPTER  XXXYI. 


ON    THE    LORD  S    SUPPER. 

(For  Questions  on  Baptism  see  Chapters  II.  III.) 

1.  Wliy  is  this  ordinance  ca^ea  the  Lord's  Supper? 

Because  of  the  time  when  it  "was  instituted,  mentioned 
in  Matt.  xxvi.  20,  and  Luke  xxii.  20. 

The  Paschal  Lamb  was  slain  in  the  evening,  and  was 
a  type  of  Christ  to  be  slain  for  the  sins  of  the  world,  and 
the  Lord's  Supper  seems  intended  for  perpetual  observ- 
ance in  the  Church  as  the  antitype  of  the  Passover. 

Christ  our  passover  is  sacrificed  for  us.    1  Cor.  v.  7. 

Understanding  the  Lord's  Supper  to  be  the  outward 
and  visible  sign  of  an  inward  and  spiritual  grace. 

2.  WJiat  is  the  outward  and  visible  sign? 

Broad,  which  is  the  sign  or  symbol  of  Christ's  body; 
and  wine,  which  is  the  sign  or  symbol  of  his  blood. 

This  is  my  body.    This  is  my  blood.    Matt.  xxvi.  26,  27. 

The  •vrords  are  indeed  simply  affirmative,  like  our 
Lord's  words,  "I  am  the  vine,"  "I  am  the  door,"  where 
it  is  manifest  that  he  was  a  door  and  a  vine  only  meta- 
phorically or  figuratively,  not  literally. 

3.  What  false  doctrine  do  Roman   Catholics  quote 
these  words  to  prove  ? 

"What  they  call  Transubstantiation — i.  e.  that  the  bread 
and  wine  when  consecrated  become  the  same  material 
body  and  blood  of  Christ,  which  were  offered  upon  the 
cross.  This  consecrated  bread  and  wine  they  fall  down 
and  worship,  and  so  become  guilty  of  idolatry. 

(155) 


15G  ON    THE    LORD'S   SUPPER. 

4.  How  do  they  explain  the  apparent  contradiction 
that  that  can  be  flesh  and  blood  which  still  continues 
to  have  the  appearance  and  all  the  properties  of 
bread  and  wine  ? 

By  saying  that  it  is  a  miracle.  But  in  all  the  mira- 
cles recorded  in  Scripture,  the  senses  of  men  confirmed 
the  miracle,  whereas  the  senses  contradict  this  pretended 
miracle. 

5.  Wliat  error  kindred  to  that  of  transubsfantiation 
in  theory  and  in  its  pernicious  consequences  is  that 
which  some  are  now  (1871)  teaching  in  several  of 
the  Protestant  Churches ? 

The  error  of  attempting  to  make  Christ's  words,  "  This 
is  my  body,"  something  more  than  figurative  and  less 
than  literal — to  make  them  prove  what  is  called  a  "real 
presence"  of  Christ  in  the  communion;  the  arguments 
for  which  are  involved  in  endless  diversity  and  confusion, 
but  in  general  are  just  as  good  for  transubstantiation,  as 
for  this  supposed  "  real  presence,"  by  which,  so  far  as 
intelligible,  seems  to  be  meant  a  presence  of  Christ's 
material  body,  or  glorified  body,  in  the  bread,  when  con- 
secrated, and  that  it  continues  in  it,  whatever  may  be- 
come of  the  bread  thereafter.  Let  us  beware  of  being 
led  away  by  any  such  vain  notions,  for  the  tendency  of 
them  is  to  place  confidence  in  sacraments  instead  of 
Christ. 

6.  What  is  the  inward  and  Spiritual  grace  f 

The  soul's  spiritual  life  derived  from  Christ  by  de- 
pending, or  (figuratively  speaking),  feeding  on  him  by 
faith.  In  the  vi.  chapter  of  John,  our  Lord  says  "Except 
ye  eat  the  flesh  of  the  Son  of  Man,  and  drink  his  blood, 
ye  have  no  life  in  you."  Though  these  words  were  not 
spoken  of  the  Lord's  Supper,  which  was  not  instituted? 
until  a  year  afterwards,  they  are  another  affirmation  ofi 
the  same  truth  which  the  Lord's  Supper  symbolizes,  viz. 
the  necessity  of  depending  for  life  and  salvation  upon, 
Christ,  offered  up  upon  the  cross  as  a  sacrifice  for  sin. 


ON  THE  LORD'S  SUPPER.  157 

7.  For  what  other  purpose  was  the  Lord's  Supper  in- 
tended ? 

To  show  forth  the  Lord's  death  till  he  come.  1  Cor. 
xi.  26.  That  is,  in  order  to  a  deeper  impression  of  the 
great  central  fact  of  the  gospel,  which  should  continue 
onward  until  the  day  of  judgment,  our  Lord  ordained 
the  memorial  of  eating  and  drinking  of  bread  and  wine 
to  continue  in  perpetuity  before  the  eyes  of  the  world  as 
the  sign  lanjrua^e  of  the  atonement. 
Do  this  in  remembrance  of  me.    Luke  xxii.  19. 

8.  What  are  some  ofthebenefits  which  we  derive  from 
a  devout  attendance  upon  the  Lord's  Supper? 

(1.)  We  are  most  affectingly  reminded  of  the  great 
evil  of  sin — never  so  affectingly  as  when  seen  in  the 
light  of  Christ  crucified. 

(2.)  There  is  an  affecting  exhibition  of  the  love  of 
God  in  giving  up  his  Son  to  such  a  death  to  save  sinners, 
and  of  the  love  of  Christ  in  consenting  to  it.  And  it  is 
on  this  ground  that  we  love  him,  because  he  first  loved 
us. 

(3.)  We  are  hereby  strengthened  against  sin  in  the 
future  since  the  more  we  are  affected  by  a  view  of  God's 
love,  the  more  unwilling  we  shall  be  to  offend  him. 

(4.)  The  Lord's  Supper  gives  stated  opportunity  at 
a  time  when  our  hearts  are  most  tender  for  the  stated 
renewal  of  our  consecration  to  the  Lord's  service. 

(5.)  It  being  also  a  communion  or  celebration  in  com- 
mon by  Christians  of  the  death  of  their  common  Lord,  it 
teaches  the  necessity  of  mutual  forgiveness  and  charity, 
and  strongly  inclines  them  to  a  real  spiritual  commu- 
nion with  each  other  in  Christ. 

9.  TT7«o  are  authorized  to  come  to  this  feast  upon  the 
memorials  of  Christ's  sacrifice,  and  to  expect  the 
benefits  which  it  is  intended  to  convey? 

Only  such  as  truly  repent  of  their  sins,  have  a  true 

faith  in  Christ,  and  arc  in  charity  with  men.     Those 

who  come  without  this  preparation  come  unworthily. 

He  that  eateth  and  drinketh  unworthily,  eatcth  and  drink- 
eth  damnation  (i.  e.  judgment  or  condemnation,  for  the 


158  ON    THE   LORD'S   SUPPER, 

original  word  means  no  more)  to  himself,  not  discerning 
the  Lord's  body.    1  Cor.  xi.  29. 
Let  a  man  examine  himself,  and  so  let  him  eat  of  that  bread 
and  drink  of  that  cup.    1  Cor.  xi.  28. 

10.  How  can  one  tell  whether  he  truly  repents  of  his 
sins  ? 

By  considering  whether  he  hates  sin  because  it  is 
contrary  to  God's  will  and  wrong  in  itself,  and  not 
merely  because  it  will  be  punished,  and  especially 
whether  he  forsakes  sin. 

11.  Hoio  can  one  tell  whether  he  has  faith  ? 

By  considering  whether  the  principle  in  his  heart 
which  he  supposes  to  be  faith,  endures  the  tests  of  faith 
laid  down  in  Scripture. 
Fath  works  by  love  and  purifies  the  heart.    Gal.  v.  6. 

Bead  also  James  II.  at  length. 

12.  Why  is  it  necessary  for  the  communicant  to  he  in 
love  and  charity  with  his  neighbors  ? 

Because  communion  with  Christ  and  with  all  his  peo- 
ple which  the  Lord's  Supper  implies,  is  impossible  to  a 
revengeful  or  unforgiving  spirit.  Who  can  have  offended 
us  as  we  all  have  offended  God  ? 

By  this  shall  all  men  know  that  ye  are  my  disciples,  if  ye 
have  love  one  to  another.    John  xiii.  35. 

Let  us  keep  the  feast,  not  with  the  leaven  of  malice.  1  Cor. 
V.  8. 

Ye  come  together  not  for  the  better  but  for  the  worse.  (Be- 
cause there  were  divisions  among  them.)    1  Cor.  xi.  17. 

Without  charity  I  am  nothing.    1  Cor.  xiii.  2. 

Keep  the  unity  of  the  Spirit  in  the  bond  of  peace.    Eph.  iv.  3. 

Let  all  bitterness,  and  wrath,  and  anger,  and  clamor,  and 
evil-speaking,  be  put  away  from  you,  with  all  malice :  and 
be  ye  kind  one  to  another,  tender-hearted,  forgiving  one 
another,  even  as  God  for  Christ's  sake  hath  forgiven  you. 
Eph.  iv.  31,  32. 

If  God  so  loved  us,  we  ought  also  to  love  one  another.  1  John 
iv.  11. 

13.  With  what  disposition  then  should  we  come  to 
the  Lord's  Supper? 

With  deep  contrition  and  sorrow  for  our  sins,  which 
occasioned  the  death  of  our  Saviour ;  with  holy  joy  and 
thankfulness  for  the  benefits  to  be  derived  therefrom ; 


ON"   THE    LORD'S   SUPPER.  150 

with  a  determination,  by  the  grace  of  God,  to  offer  and 
present  to  him  ourselves,  our  souls  and  bodies,  to  be  a 
reasonable,  holy,  and  living  sacrifice ;  and  with  perfect 
charity  to  ail  men,  and  especially  with  sincere  love  to 
God's  people.  Alas !  that  any  who  frequent  this  ordi- 
nance should  be  dead  to  any  spiritual  sensations,  and  go 
through  the  whole  as  a  formality,  and  depart  as  cold  and 
worldly  as  ever. 

All  are  invited  to  this  heavenly  feast,  who  are  reli- 
giously and  devoutly  disposed;  but  unless  we  have 
this  wedding  garment,  (Matt.  xxii.  12,)  we  are  not  meet 
partakers  of  this  feast  upon  the  memorials  of  our  Lord's 
sacrifice  upon  the  cross;  and  although  we  may  plead, 
like  those  in  Luke  xiiL  26,  that  we  have  eaten  and 
drunk  in  the  presence  of  the  Lord,  we  shall  be  ordered 
to  depart  as  workers  of  iniquity. 

If  we  have  not  these  dispositions  of  mind,  we  should 
pray  for  them.  But  we  should  not  make  our  sins  an 
excuse  for  neglecting  this  duty.  This  ordinance  was 
appointed  for  our  growth  in  these  graces.  We  should 
remember  that  Christ  is  known  to  his  disciples  in  break- 
ing of  bread.  Luke  xxiv.  35.  He  is  the  author  of  faith, 
and  is  appointed  to  give  repentance ;  let  us  therefore 
come  unto  him  in  this  his  ordinance,  and  claim  the  ben- 
efits he  offers  in  it. 

Though  we  should  feel  ourselves  defective  in  these 
graces,  if  we  be  really  humble  and  contrite,  and  come 
heartily  seeking  Christ,  God  will  not  cast  us  out  nor  turn 
his  mercy  from  us.  And  we  offend  God,  and  deceive  our- 
selves, if  we  show  a  constant  slight  of  Christ's  ordinance, 
under  a  vain  excuse,  complaining  of  an  obstacle  which  we 
take  no  pains  to  remove.  If  we  are  unfit  for  the  Lord's 
supper  here,  we  are  not  less  unfit  for  the  supper  of  the 
Lamb  in  glory. 

Consider,  those  of  you  who  have  been  brought  to  I  >ve 
Christ,  how  very  wrong  it  is  to  neglect  the  last  command 
he  gave  to  his  disciples, — "  Do  this  in  remembrance  of 
me."  And  if  that  soul  was  to  be  cut  off  from  the  people 
of  God  who  neglected  to  celebrate  the  passover  (which 
was  a  type  of  the  Lord's  supper,)  Exod.  xii.  19;  of  how 


1G0  ON    THE    LITURGY. 

much  sorer  punishment,  suppose  ye,  shall  we  be  thought 
worthy,  if  we  trample  under  foot  the  Son  of  God,  and 
count  the  blood  of  the  covenant  wherewith  we  are  sanc- 
tified, an  unholy  thing  ?  Heb.  x.  29.  Slight  the  conde- 
scending grace  of  your  Redeemer  no  longer — accept  the 
invitation  to  his  table  which  has  so  often  been  held  out 
to  you.  Ask  him  to  prepare  you  to  draw  nigh,  for  the 
preparation  of  the  heart  is  of  G-od:  and  though  you  may 
be  now  weak  in  faith,  yet  by  waiting  upon  him  in  this 
ordinance,  your  strength  shall  be  renewed  as  the  eagle's: 
you  shall  run  and  not  be  weary ;  you  shall  walk  and  not 
faint. 


CHAPTER  XXXVII. 

ON    THE    LITURGY. 

1.  Wliat  instances  have  we  in  Scripture,  of  forms  of 
prayer  or  praise  being  used  ? 

The  ancient  Jews  always  used  precomposed  forms  in 

their  synagogues ;  and  as  our  Lord  regularly  attended 

at  the  service  of  the  synagogue,  he  gave  his  sanction  to 

the  propriety  of  them. 

As  his  custom  was,  he  went  into  the  synagogue  on  the  Sab- 
bath day.    Luke  iv.  16. 

John  the  Baptist  appears  to  have  taught  his  disciples 

a  form  of  prayer. 

Lord,  teach  us  to  pray,  as  John  also  taught  his  disciples. 
Luke  xi,  1. 

The  book  of  Psalms  is  a  series  of  forms. 

Our  Lord  taught  his  disciples  a  form  of  prayer. 

After  this  manner  [or  thus]  therefore  pray  ye.    Matt.  vi.  9. 
When  ye  pray  say,  Our  Father,  etc.    Luke  xi.  2. 

St.  Paul  speaks  of  psalms,  hymns,  and  spiritual  songs, 

both  for  the  social  and  private  worship  of  Christians. 

Teaching  and  admonishing  one  another  in  psalms,  and 
hymns,  and  spiritual  songs,  singing  with  grace  in  your 
hearts  to  the  Lord.    Col.  iii.  16. 


ON   THE    LITURGY.  1G1 

Many  hymns  are  merely  forms  of  prayer  in  verse. 
The  primitive  Christians  did  very  early  use  forms  of 
public  worship,  which  are  called  in  their  writings  "  com- 
mon prayers."* 

2.  Why  was  the  term  collect  applied  to  many  of  the 

short  prayers  in  the  Liturgy  f 

It  is  not  certain,  but  supposed  to  be  because  they  con- 
sist for  the  most  part  of  matter  collected  from  different 
parts  of  the  Bible,  and  thrown  into  the  form  of  prayer. 

S.  How  long  have  these  short  prayers  been  used  in  the 
Christian  Church  ? 
Some  of  them  since  the  third  century. 

4.  What  are  the  advantages  of  conducting  Divine 
worship  with  a  Liturgy  ? 

1.  Where  it  is  so  largely  responsive  as  in  the  Episco- 
pal Church,  it  tends  to  fix  the  attention,  which  is  so 
important,  and  to  unity  of  desire  in  prayer,  to  which  the 
promise  of  God  is  made. 

2.  It  excludes  the  idiosyncrasies  of  individuals  who 
bring  their  own  peculiarities  into  their  prayers,  which 
often  prove  a  hindrance  to  others ;  and  generally  a  good 
liturgy  saves  the  people  from  divers  incompetencies  in 
the  extempore  conduct  of  public  worship. 

5.  7s  there  apt  to  be  more  comprehensiveness  and 
health/id  variety  in  an  extempore  than  in  a  pre- 
composed  'prayer  f 

6.  When  a  prayer  is  offered  which  is  composed  by 
the  person  officiating,  as  he  proceeds  is  it  not  a  form 
to  those  who  hear  it,  and  which  they  are  expected 
to  adopt  upon  the  instant  as  the  vehicle  for  offer- 
ing their  own  prayers  ? 

7.  Wliat  are  some  of  the  excellencies  of  the  Liturgy 
of  the  Protestant  Episcopal  Church  ? 

*  Justin  Martyr,  who  died  A.  D.  163,  applies  this  term, 
"common  prayers,"  to  the  Lord's  Prayer, Psalms,  and  other 
forms  used  in  his  day,  so  that  we  have  the  principle  of  a  Li- 
turgy, or  precomposed  forms  of  worship  sanctioned  by  our 
Lord  and  his  Apostles  and  the  primitive  Church. 


162  ON   CHURCH   GOVERNMENT. 

1.  Its  chief  excellency  is,  that  to  so  large  an  extent  it 
is  the  word  of  God  thrown  into  the  forms  of  devotion. 
It  is  mainly  on  this  ground  that  it  commands  respect. 

2.  It  is  in  the  purest,  most  solemn  and  dignified  style 
of  the  English  language,  and  intended  to  be  the  form  most 
suitable  for  sinners  in  approaching  the  infinite  God. 

No  liturgical  composition  has  secured  the  admiration 
and  affections  of  so  large  a  number  of  persons. 
8.  Is  it  wise  to  exclude  all  extempore  prayer  in  public? 

No.  There  is  allowed  and  practiced  in  the  Church  of 
England  what  is  called  the  bidding  prayer,  which  is  a 
short  extempore  prayer,  immediately  before  the  sermon ; 
and  it  is  lawful  for  any  minister  to  use  an  extempore 
prayer  after  the  sermon.  And  there  are  many  other 
occasions  on  which  such  prayers  may  be  properly  and 
usefully  employed. 

And  while  a  rigid  exclusion  of  extempore  prayer,  ex- 
cept only  in  private,  is  wrong,  yet  many  persons  find 
forms  exceedingly  helpful  to  them  in  private  prayer. 


CHAPTER  XXXVIII. 

ON    CHURCH    GOVERNMENT. 

1.  WJiat  do  we  gather  from  the  writings  of  the  Apos- 
tles upon  this  subject  f 

They  speak  of  apostles,  bishops,  presbyters,  or  elders 
and  deacons. 

2.  Who  were  the  presbyters  or  elders,  the  Greek  word 
being  the  same  for  both? 

They  were  the  ordinary  ministers  of  the  Church. 

Paul  and  Barnabas  ordained  presbyters  in  every  church. 
Acts  xiv.  23. 

And  f  rora  Miletus  Paul  sent,  to  Ephesus,  and  called  the  pres- 
byters of  the  Church.    Acts  xx.  17. 


ON    CHURCH    GOVERNMENT.  163 

Paul  left  Titus  in  Crete,  to  ordain  elders  in  every  city.  Tit. 
i.  5. 

3.  What  was  their  office  ? 

To  rule  and  teach  the  flock  of  Christ. 

Let  the  presbyters  that  rule  well  be  counted  worthy  of  dou- 
ble honor,  especially  they  who  labor  in  the  word  and  doc- 
trine.   1  Tim.  v.  17. 

4.  Are  presbyters  ever  called  bishops? 
Yes* 

1.  When  Paul  sent  from  Miletus  for  the  presbyters  of 
Ephesus,  he  commanded  them, 

Take  heed  to  all  the  flock  over  the  which  the  Holy  Ghost 
hath  made  you  overseers,  (or  bishops,  as  the  Greek  word 
signifies.)    Acts  xx.  28. 

2.  St.  Paul  says  to  Titus, 

For  this  cause  left  I  thee  in  Crete,  that  thou  shouldest  ordain 

Eresbyters  in  every  city — If  any  be  blameless,  etc.    For  a 
ishop  must  be  blameless.    Tit.  i.  5-7. 

3.  St.  Paul  addressed  his  epistle  to  the  Philippians. 

*  It  is  admitted  that  the  exclusive  appropriation  of  the  term 
Bishop  to  the  first  order  of  the  ministry  had  not  taken  place 
when  the  passages  here  quoted  were  written.  The  first  or- 
der of  the  ministry  commenced  with  the  Apostles,  was  con- 
tinued in  Timothy,  Titus,  etc.,  and  in  the  Angels  and 
Bishops  of  the  Churches.  From  the  extraordinary  reve- 
rence which  was  justly  thought  due  to  the  first  Apostle.?,  the 
use  of  this  name  was  discontinued,  although  all  the  ordinary 
functions  of  their  office  were  retained  in  the  Church.  "In 
the  process  of  time,"  says  Theodoret,  a  writer  of  the  fourth 
century,  "the  name  of  Ajiostles  was  appropriated  to  them 
who  were  Apostles  in  the  strict  sense,  and  the  rest  who  had 
formerly  the  name  of  Apostles  were  styled  Bishops.  In  this 
sense  Epaphroditus  is  called  the  Apostleof  the  Philippians, 
("Phil.  ii.  25);  Titus  wasthe  Apostle  of  theCretans,  andTim- 
othy  of  Asia."  From  this  explanation  it  will  be  seen  that 
the  occasional  application  of  the  name  of  Bishops  to  Presby- 
ters proves  nothing  acainst  Episcopacy.  "They  do  but 
waste  their  own  and  c  her  people's  time,"  says  the  learned 
and  candid  Grotius,  himself  a  Presbyterian,  "who,  when 
they  undertake  to.  treat  this  question  laboriously,  prove 
that  the  name  of  Bishop  was  common  toall  Pastors."   If  this 

f>rove  anything,  it  is  only  that  the  Primitive  Church  erred 
n  appropriating  a  name  of  general  signification  to  a  particu- 
lar office— a  mere  matter  of  expediency,  which  may  be  ap- 
proved or  disapproved  without  at  all  affecting  the  merits  of 
the  question. 


164  ON    CHURCH    GOVERNMENT. 

To  all  the  saints,  with  the  bishops  and  deacons.    Phil.  i.  1. 

It  is  very  unlikely  there  would  be  many  bishops,  and 
no  presbyters,  or  if  there  were,  that  Paul  would  omit 
mentioning  them ;  therefore  bishops  must  be  here  used 
for  presbyter. 

4.  St.  Paul  (1  Tim.  iii.)  gives  particular  directions 
respecting  the  character  of  those  bishops  and  deacons, 
without  mentioning  presbyters  in  the  whole  chapter. 
Now,  as  Timothy  was  left  at  Ephesus  for  this  purpose 
among  others,  of  ordaining  presbyters,  the  omission 
would  be  unaccountable,  unless  by  bishops  are  here 
meant  presbyters. 

5.  St.  Peter  says, 

The  presbyters  who  are  among  you  I  exhort,  who  am  also  a 
presbyter;  feed  the  flock  of  God,  taking  the  oversight 
thereof;  (that  is,  executing  the  office  of  a  bishop.)  1  Pet. 
v.  1,  2. 

5.  Wliat  difference  was  there  then  between  the  office  of 
a  presbytery  and  of  one  who  was  to  act  as  superin- 
tendent over  the  presbyters  and  people,  and  who 
was  after  the  death  of  the  apostles,  called  a  bishop 
of  the  Christian  Church? 

They  were  both  overseers  or  overlookers,  which  the 
Greek  word  means.  The  presbyters  overlooked  the 
flock,  (Acts  xx.  28.  I  Pet.  v.  1,  2,)  but  the  superinten- 
dents, as  the  apostles,  and  by  their  order  Timothy  and 
Titus  were  overseers  or  bishops  of  other  pastors,  as  the 
epistles  to  Timothy  and  Titus  fully  prove. 

6.  What  is  the  peculiar  office  of  a  bishop  ? 
1.  To  ordain  presbyters  and  deacons. 

For  this  cause  left  I  thee  in  Crete,  that  thou  shouldest  set  in 
order  the  things  that  are  wanting,  and  ordain  elders  in 
every  city,  as  I  had  appointed  thee.    Tit.  i.  5. 


2.  To  superintend  the  doctrine  of  these  ministers. 

s  I  besought  thee  to  abide  still  at  I 
Lnto  Macedonia,  that  thou  mightest* 
teach  no  other  doctrine.    1  Tim.  i.  3, 

3.  To  superintend  their  conduct. 


As  I  besought  thee  to  abide  still  at  Ephesus,  when  I  went 
into  Macedonia,  that  thou  mightest  charge  some  that  they 
teach  no  other  doctrine.    1  Tim.  i.  3. 


ON    CHURCH    GOVERNMENT.  165 

Against  an  elder  receive  not  an  accusation,  but  before  two 
or  three  witnesses.    1  Tim.  v.  19. 

7.  To  whom  were  these  duties  of  a  superintendent  or 
bishop  committed  by  the  apostles  ? 

To  Timothy  and  Titus. 

8.  Wliat  was  the  method  of  appointing  presbyters  and 
deacons? 

The  persons  chosen  where  set  apart  by  prayer,  and 
the  laying  on  of  the  apostles'  or  bishops'  hands,  in  which, 
in  the  case  of  Timothy,  the  presbyters  joined. 

Neglect  not  the  gift — given  thee — with  the  laying  on  of  the 

hands  of  the  presbytery.    1  Tim.  iv.  14. 
Stir  up  the  gift  of  God,  which  is  in  thee,  by  the  putting  on 

of  my  hands.    2  Tim.  i.  6. 

No  mention  is  made  in  the  New  Testament,  of  any 
ordination  to  the  ministry  by  presbyters,  without  the 
presence  of  one  of  the  apostles,  or  of  some  superinten- 
dent appointed  by  them.  There  can  be  no  period  fixed 
on  before  the  Reformation,  when  ordination  to  the  min- 
istry belonged  to  any  other  minister  than  a  bishop. 

9.  To  whom  was  committed  the  choice  of  persons  to 
fill  the  office  of  presbyter  or  deacon? 

Not  to  the  people,  but  to  those  whom  the  apostles  ap- 
pointed as  superintendents  or  bishops. 

And  the  things  that  thou  hast  heard  of  me  among  many 
witnesses,  the  same  commit  thou  to  faithful  men,  who 
shall  be  able  to  teach  others  also.    2  Tim.  ii.  2. 

Besides,  Timothy  and  Titus  would  not  have  had  such 
minute  directions  about  the  character  of  persons  proper 
to  fill  these  offices,  except  to  guide  their  choice :  and  the 
former  is  commanded  to  use  great  caution  in  his  choice, 
and 

To  lay  hands  suddenly  on  no  man.    1  Tim.  v.  22. 

But  if  the  bishop  was  to  ordain  only  those  who  had 
been  set  apart  by  the  election  of  the  people,  it  was  no 
matter  how  suddenly  he  laid  his  hands  upon  them.    And 


166  ON    CHURCH    GOVERNMENT. 

St.  Paul  tells  him,  that  these  directions  were  given,  that 

if  he  tarried, 

He  might  know  how  to  behave  himself  in  the  honse  of  God, 
which  is  the  Church  of  the  living  God.    1  Tim.  iii.  14,  15. 

10.  Wliat  was  the  office  of  a  deacon? 

The  Scriptures  have  not  informed  us  ;  but  it  must  have 

been  perfectly  understood  by  Timothy  and  the  Church 

of  that  period.     In  1  Tim.  iii.  8-13,  the  same  character 

for  piety  and  good  conduct,  is  required  in  deacons  as  in 

presbyters. 

Let  these  also  first  be  proved ;  then  let  them  use  the  office 
of  deacon,  being  found  blameless.    1  Tim.  iii.  10. 

And  the  deacons  were  to  look  forward  to  a  higher  of- 
fice ;  for 

They  that  have  used  the  office  of  deacon  well,  purchase  to 
themselves  a  good  degree.    1  Tim.  iii.  13. 

11.  Were  the  seven  persons  mentioned  in  Acts  vi.  dea- 
cons ? 

It  is  generally  thought  so.  They  are  not,  however, 
called  deacons  in  the  Acts  of  the  Apostles,  but  only  in 
the  title  of  the  chapter. 

12.  What  account  have  we  of  the  order  of  the  Church, 
after  the  death  of  the  apostle  Paul? 

The  seven  churches  in  the  Revelation,  addressed  by 
St.  John,  had  each  an  officer  called  an  angel,  who  pre- 
sided over  both  the  presbyters  and  the  flock,  and  was 
therefore  a  superintendent  or  bishop.* 

13.  What  reason  have  we  for  thinking  that  these  an- 
gels were  bishops  ? 

Because  we  find,  that  during  St.  Paul's  stay  at  Ephe- 

sus, 

Not  only  at  Ephesus,  but  almost  throughout  all  Asia,  he  had 
persuaded  and  turned  away  much  people.  Acts  xix.  8, 
10,  26. 

So  that  the  number  of  Christians  would  require  the 

'  *  The  word  Angel  literally  means  one  sent,  which  is  also  the 
meaning  of  Apostle. 


ON   CHURCH    GOVERNMENT.  167 

care  of  several  presbyters.     And  when  St.  Paul  passed 

by  this  city  on  his  way  to  Jerusalem, 

Ee  sent  to  Ephesus,  and  called  the  presbyters  of  the  Church. 
Acts  xx.  17. 

So  that  the  angel  was  the  person  presiding  over  them 

all. 

14.  Wliat  proof  have  we  that  the  angel  of  the  Church 
at  Ephesus  exercised  the  authority  of  a  bishop? 

Thou  hast  tried  them  which  say  they  are  apostles,  and  are 
not,  etc.    Rev.  ii.  2. 

And  he  received  approbation  for  his  conduct  from  the 
Lord  Jesus,  through  St.  John. 

15.  What  proof  have  we  that  the  angel  of  the  Church 
at  Thyatira  was  a  bishop  ? 

He  is  blamed  for  suffering  Jezebel,  who  called  herself  a  pro- 
phetess, to  teach.    Rev.  ii.  20. 

Now  he  could  not  have  been  the  subject  of  blame,  un- 
less he  had  had  the  power  to  silence  her,  which  is  the 
office  of  a  bishop. 

16.  Is  there  any  reason  to  think  that  the  government 
of  the  Churches  of  Asia,  mentioned  in  the  Revela- 
tion, was  different  from  that  of  other  Christian 
Churches  f 

No  :  there  is  great  reason  to  believe,  that  the  Church 
of  Christ  was  governed  everywhere  by  superintendents 
or  bishops,  each  presiding  over  his  own  district,  though 
subject  to  a  general  synod  of  bishops  and  presbyters. 

The  apostles  and  elders  came  together  for  to  consider  of  this 
matter.    Acts  xv.  6. 

They  delivered  them  the  decrees  for  to  keep,  that  were  or- 
dained of  the  apostles  and  elders.    Acts  xvi.  4. 

17.  What  further  account  have  we  of  the  order  of  the 
Church  after  the  death  of  the  apostles  ? 

TTe  learn  from  the  writings  of  men  who  lived  in  the 
times  of  the  apostles,  Clement,  afterwards  Bishop  of 
Rome,  who  is  mentioned  in  Phil.  iv.  3 ;  Polycarp,  who 
was  Bishop  of  Smyrna,  and  a  disciple  of  St.  John  ;  and 
Ignatius,  Bishop  of  Antioch,  that  immediately  after  the 


168  ON   CHURCH   GOVERNMENT. 

death  of  the  apostles,  there  was,  in  every  Church,  a  su- 
perior officer,  called  a  bishop,  and  other  two  orders  of 
priests  and  deacons. 

18.  Was  this  order  generally  received  in  the  primi- 
tive Church  ? 

The  threefold  distinction  of  bishops,  priests,  and  dea- 
cons, was  acknowledged,  and  was  scarcely  called  in 
question  for  one  thousand  five  hundred  years  after  the 
death  of  Christ ;  nor  was  there  any  Christian  Church 
without  a  bishop  during  that  time.  Besides,  if  this  or- 
der was  not  established  by  the  apostles,  it  could  not 
have  been  afterwards  introduced  without  being  noticed 
in  history. 

19.  Is  the  personal  holiness  of  a  man  a  sufficient  war- 
rant  for  his  taking  the  office  of  a  minister  of  Christ? 
The  minute  directions  which  the  apostle  Paul  gave  to 

Timothy  and  Titus,  to  enable  them  to  make  a  right 
choice  of  the  persons  whom  they  were  commissioned  to 
ordain  for  the  ministry,  must  have  been  unnecessary,  if 
persons,  upon  presumption  of  their  own  holiness,  or  other 
qualifications,  might,  consistently  with  the  appointed 
order  of  the  Christian  Church,  take  upon  themselves  the 
office  of  ministers. 

20.  But  are  we  not  informed,  that  after  the  martyr- 
dom of  Stephen, 

Saul  made  havoc  of  the  Church,  entering  into  every  house, 
and  haling  men  and  women,  committed  them  to  prison. 
Therefore  they  that  were  scattered  abroad,  went  every- 
where preaching  the  word?    Acts  viii.  1,  4. 

This  example  would  undoubtedly  be  a  warrant  to  pri- 
vate Christians  to  act  in  the  like  manner,  under  severe 
persecution,  in  an  enemy's  country,  where  ordination 
could  not  be  obtained  ,•  but  it  affords  no  authority  for 
such  conduct  in  a  settled  and  peaceable  state  of  the 
Christian  Church. 

21.  Is  there  any  special  precept  or  Divine  command 
touching  Church  government  ? 

No.     But  while  this  absence  of  positive  precept  for- 


ON    CHURCH    GOVERNMENT.  109 

bids  us  to  deny  the  validity  of  any  orders  other  than 
Episcopal,  we  ought  not  to  depart  from  the  pattern  which 
is  given  under  apostolic  practice,  without  an  absolute 
necessity,  as  we  suppose  that  form  was  followed  by  the 
apostles  under  the  Divine  wisdom,  and  that  there  were 
intrinsic  reasons  for  its  being  the  ordinary  rule  for  all 
time. 

Again :  the  permanent  headship  in  the  Episcopal  form 
of  government  indicates  that  it  was  modeled  from  the 
Divine  government  in  this  respect,  which  is  supposed  to 
be  the  pattern  of  all  government. 

Such  was  God's  political  government  upon  earth, 
while  the  Jewish  theocracy  lasted.  Such  was  the  form 
of  the  Jewish  Church  government,  and  of  family  gov- 
ernment. All  governments,  then,  of  specific  Divine  ap- 
pointment have  had  this  feature  of  permanent  headship. 

Nor  does  this  fact  lend  any  countenance  to  such  a  single 
headship  for  the  whole  Christian  Church,  since,  though 
it  was  so  for  the  Jewish  Church,  that  Church  was  na- 
tional, and  its  rites  confined  by  Divine  appointment  to 
a  single  city,  the  Christian  Church  was  to  be  for  the 
whole  world,  and  twelve  apostles  were  appointed  with 
equal  authority,  and  each  authorized  to  communicate 
his  office  to  others — as  Paul  to  Timothy  and  Titus — and 
each  having  a  certain  jurisdiction,  similar  to  a  diocese: 
a  diocese,  with  a  bishop,  presbyters,  deacons,  and  laity, 
being  considered  a  complete  Church.  Larger  bodies, 
such  as  synods  or  councils  being  matters  of  convenience 
or  Church  legislation, 


CHAPTER  XXXIX. 

REASONS    FOR    MEMBERSHIP. 

Why  are  you  a  member  of  this  Church  f 

1.  Because  Its  standards  of  doctrine  are  in  accordance 
with  the  revealed  will  of  God. 

2.  Because  its  government,  both  on  the  grounds  of 
apostolic  example  and  high  Christian  expediency,  is 
preferable  to  any  other. 

3.  Because  of  its  protest  against,  and  separation  from, 
the  corrupt  Church  of  Rome. 

4.  Because  its  Apostles'  and  Nicene  Creed*  and  its 
XXXIX.  Articles  are  so  wisely  constructed  for  the  pre- 
servation of  the  Church  from  the  various  errors  which 
infidelity,  heresy,  and  superstition  have  devised. 

5.  Because  its  liturgy  is  scriptural  in  doctrine,  com- 
prehensive in  form,  catholic  in  spirit,  pure,  elevated, 
and  refined  in  language,  and  so  suited  to  secure  all  the 
ends  of  public  devotional  services. 

*  The  Nicene  Creed  condenses  the  teaching  of  Scrip- 
ture respecting  the  Trinity,  and  defines  it  with  wonder- 
ful discrimination,  and  is  highly  and  justly  valued  as 
one  of  the  ancient  symbols  of  the  faith.  But  it  has  been 
observed  of  one  of  its  Articles:  "I  acknowledge  one 
baptism  for  the  remission  of  sins" — that  it  has  been 
made  the  occasion  for  teaching  the  error  of  baptismal 
regeneration,  when  upon  reference  to  the  three  places 
in  which  the  remission  of  sins  is  spoken  of  in  connec- 
tion with  baptism  (Mark  i.  4 ;  Luke  iii.  3  ;  Acts  ii.  38), 
repentance  is  always  first  named  as  the  condition  pre- 
cedent. 

(170) 


REASONS   FOR    MEMBERSHIP.  171 

6.  Because  that,  without  denying  that  its  Prayer- 
Book  in  some  of  its  offices  is  still  open  to  improvements, 
and  its  government  liable  to  abuse,  on  the  whole,  when 
administered  according  to  the  spirit  and  intent  of  those 
by  whom  it  was  reformed  in  the  16th  century,  the  Pro- 
testant Episcopal  Church  is  better  calculated  than  any 
other,  both  for  scriptural  and  intrinsic  reasons,  to  ac- 
complish the  purposes  of  a  Church,  and  therefore  pray 
for  grace  to  continue  a  faithful  member  of  the  same. 

Litany.— May  it  please  thee  to  rule  and  govern  thy  holy- 
Church  universal  in  the  right  way. 
Collect.— We  pray  for  thy  holy  Church  universal,  that  it  may 

be  so  guided  and  governed  by  thy  good  Spirit,  etc. 
oth  Sunday  after  Epiphany. — Keep  thy  Church  and  household 

continually  in  thy  true  religion. 
l6/7i  Sunday  after  Trinity.— Let  thy  continual  pity  cleanse  and 

defend  thy  Church. 
Collect,  St.  Matthias'  Day.— Grant  that  thy  Church  being  al- 

way  preserved  from  false  apostles,  may  be  ordered  and 

guided  by  laithful  and  true  pastors. 
Communion   Service.  —  Inspire    continually  the    universal 

Church  with  the  Spirit  of  truth,  unity,  and  concord. 

Now  the  God  of  peace,  that  brought  again  from: 
the  dead  our  lord  jesus,  that  great  shepherd 
of  the  sheep,  through  the  blood  of  the  ever- 
lasting covenant,  make  you  perfect  in  every 
good  work  to  do  his  will,  working  in  you  that 
which  is  well  pleasing  in  his  sight,  through 
Jesus  Christ;  to  whom  be  glory  for  ever  and 
ever.    Amen, 


INDEX. 


A.. 

Adam — 

State  of,  before  the  fall,  1,  2. 

Likeness  to  God,  1,  2. 

Fall  of,  2. 
Amen — 

Meaning  of,  T6. 
Ascension,  46. 

B. 

Baptism — 

Description  of,  5,  1,  8,  155. 

Efficacy  of,  6,  11,  12,  29. 

Improvement  of,  6,  8,  9,  12. 

Of  children,  11. 

By  whom  ordained,  11. 

A  sacrament,  11. 

Visible  sign  or  form  of,  11,  12. 

What  its  inward  and  spiritual  grace,  1,  2, 2T,  28. 

Do  all  who  are  baptized  enjoy  the  blessings  of, 
12,  13,  14. 

Promises  made  at,  24,  25,  26,  27. 
Bishops — i 

By  what  authority  in  the  Church,  163. 

Their  office,  164. 
Blasphemy,  88. 

(173) 


174  INDEX. 

C. 

Catechism — 

Meaning  of,  1. 

By  whom  written,  1. 
Circumcision — 

Answerable  to  baptism,  7,  8. 
Creed,  29. 
Christ — 

Meaning  of,  36. 

A  Priest,  36,  37. 

A  King,  37. 

A  Prophet,  37. 

Incarnation,  37. 

Sufferings  of,  38,  39,  40. 

Death  of,  40,  41. 

Divinity  of,  43,  44,  45. 

Divine  and  human  nature,  44. 

His  appearance  to  his  disciples,  etc.,  47. 

His  office  in  heaven,  49. 
Church—^ 

Meaning  of,  62. 

Catholic,  63. 

Yisible,  63. 

Invisible,  63. 

Militant,  64. 

Triunphant,  64. 

Infallibility  of,  65. 

Communion  of  saints,  64. 

Government  of,  162. 

No  form  of  government  specially  commanded 
for,  168. 

Episcopal  from  apostolic  precedent — the  ana- 
logy to  other  forms  of  government  of  known 
Divine  appointment,  and  from  high  Chris- 
tian expediency,  169. 


KsDEX.  175 

Episcopal — six  reasons  for  membership  in,  170. 
Commandments-* 

Explanation  of,  81. 

Keeping  of,  102. 
Covetousness,  121,  122,  123,  124. 

X>. 

Deacons — 

Their  office,  166. 
Death,  69,  70. 
Diocese — 

A  complete  Church,  169. 
Devil — 

Meaning  of,  23. 

Work  of,  24,  25. 

By  whom  destroyed,  25. 
Depravity — 

Of  man,  35,  36. 

How  occasioned,  36. 
Disobedience,  99. 

Easter — 

Why  appointed,  48. 
Evil  Speaking,  116,  117,  118, 119. 

E\ 

Fall  of  Adam,  2. 
Faith,  6,  19,  45. 

Knowledge  of,  19,  21. 

Grace  of,  19,  20. 

How  justified  by,  20,  21. 

Evidences  of,  21. 

By  whom  given,  21. 

Means  of,  21. 


176  INDEX. 

Fraud,  113,  114,  115. 
Forgiveness — 

How  obtained,  144,  145. 

o. 

Glory — 

Different  degrees  of,  14. 
God— 

Attributes  of,  30. 

What  is  God,  30. 

Invisible,  30. 

Incomprehensible,  30. 

Omnipresent,  30. 

Omniscient,  31. 

Almighty,  31. 

Power  of,  31. 

Glory  of,  32. 

Justice  of,  32. 

Love  of,  32. 

Mercy  of,  33,  34. 

Truth  and  faithfulness  of,  33. 

Unchangeable,  33. 

Mercy  of,  86. 

Reverence  of,  89. 

Special  grace  of,  124,  125. 

His  will,  139,  140. 

Our  dependance  on,  142. 

H. 

Hell— 

Description  of,  41,  42,  43. 
Holy  Ghost — 

Meaning  of,  56. 

Personality  of  the,  56. 


INDEX.  177 


Divinity  of  che,  56. 
Descent  of  the,  57. 
Office  of  the,  57,  58. 
Sin  against  the,  59. 


Idolatry — 
Pagan,  82. 
Roman,  83. 


I. 


J. 


Justified  Hon — 

Meaning  of,  20. 

Of  man,  21,  22,  29,35. 
Jesus — 

Meaning  of,  35. 
Judgment,  50. 

Proofs  of,  51. 

K. 

Kingdom — 

God's,  of  grace  and  glory.     Its  coming  pro- 
mised, 136. 


Liturgy — 

Scriptural  authority  for  a,  160. 

Advantages  of  a,  161. 

Excellencies  of  that  of  the  Protestant  Episco- 
pal Church,  162. 
Life — 

Everlasting,  69. 


AJ» 


/ 


et/i 


IUN  ?!  191P 


*v§ 


QUESTIONS 


FOR 


BIBLE   CLASSES, 


BY 


Rev.  C.  W.  ANDREWS,  D.D. 


PREFACE. 


1.  The  following  lessons  are  intended  to  com- 
prise  a  short  system  of  Theolog}^,  theoretical 
and  practical,  as  taught  in  Scripture,  and  re- 
ceived by  the  Protestant  Episcopal  Church,  no 
more  being  embraced  than  every  intelligent 
Christian  ought  to  know. 

2.  Reference  will  be  had  in  brief  to  current 
forms  of  infidelity,  as  also  to  corruptions  of  doc- 
trine within  the  Church  itself. 

3.  The  questions  are  intended  not  merely  to 
subserve  the  ordinary  purpose,  but  to  suggest 
points  for  a  concurrent  Lecture  by  the  teacher. 
Even  such  questions  as  require  greater  access  to 
books  than  is  commonly  enjoyed  by  a  Bible  Class 
will  be  useful  by  suggesting  for  reflection  before- 
hand the  subjects  on  which  knowledge  is  defi- 
cient. 

4.  In  the  conduct  of  a  Bible  Class  for  many 
years,  the  author  has  made  use  of  various  books 
for   assistance,  among  them  "Jackson's    Ques- 

3 


iv  Preface. 

tions,"  Yol.  XL  of  Am.  S.  S.  Union  on  "He- 
brews," (on  account  of  its  connecting  the  Old 
and  New  Testament),  and  especially  "  Dixon  on 
the  Church  Catechism,"  and  all  of  them  with 
more  or  less  satisfaction  and  profit.  Whether 
there  is  an}Tthing  in  the  plan  of  the  following 
series  better  suited  to  excite  the  attention  of 
learners  generally,  or  whether  it  happens  better 
to  suit  the  author's  peculiar  method  of  teaching, 
he  does  not  know,  but  he  has  never  found  any- 
thing like  the  same  interest  in  such  studies  as  the 
classes  have  manifested  since  the  introduction 
of  the  lessons  following,  prepared  especially  for 
themselves. 

5.  As  this  series  is  but  an  outline,  it  is  espe- 
cially suggested  to  teachers  to  supplement  it  by 
questions  of  their  own,  particularly  upon  points 
on  which  they  feel  a  particular  interest,  or  are 
able  'to  give  fuller  instruction. 

6.  Comparatively  few  references  are  given. 
Lessons  learned  by  the  facile  process  of  printed 
references  hastily  read,  and  for  the  most  part  out 
of  their  connection,  are  soon  forgotten.  Let  the 
learner  search  the  Scriptures  for  himself,  and  so 
be  able  to  tell  without  book  where  its  principal 
doctrines  are  to  be  found  and  how  they  are  to 
be  proved. 

Y.  Blank  books  for  the  entry  of  notes  more  or 


PREFACE.  V 

less  full  upon  some  of  the  questions,  both  before 
and  at  the  time  of  recitation,  will  be  found  very 
useful. 

8.  Beware  of  haste  and  superficiality.  It  is 
better  to  spend  two  or  more  sessions  upon  a 
single  subject  than  to  leave  it  unmastered.  The 
author's  own  classes  have  preferred  going  over 
this  series  a  second  and  third  time  to  taking  up 
a  new  book,  and  found  the  recitations  and  dis- 
cussions to  increase  in  interest  at  each  review. 


QUESTIONS  FOR  BIBLE-CLASSES. 


CHAPTER  I. 

1.  "What  is  an  Atheist  ?     Deist  ?     Rationalist  ? 

2.  State  the  p*in«ipal  proofs  that  there  is  a  God. 

3.  "Will  the  works  of  creation  alone  necessarily 

preserve  a  knowledge  of  God  in  the  world  ?* 

4.  Give  some  of  the  principal  proofs  that  the 

Bible  is  a  revelation  from  God. 

5.  What  are  called  the  extenal  evidences  of  Re- 

velation ? 
Answer.  Miracles  and  Prophecy,  and  its  gene- 
ral effects  upon  mankind. 

6.  What  are  the  internal  ? 

Arts,  Its  morality  and  suitableness  to  the  con- 
stitution and  necessities  of  the  soul. 
T.  Which  of  these  two  classes  of  evidence  has 
most  influence  with  the  mass  of  those  who 
read  the  Bible  ? 

*  The  Bechuanas  in  South  Africa,  after  the  most  thorough 
investigation,  were  found  without  the  knowledge  of  Deity, 
good  or  bad— without  idolatry  in  any  form,  and  without  the 
moral  sense.  (See  Moffat's  Missions  in  South  Africa).  The 
Fejee  Islanders  were  found  in  nearly  or  quite  the  same  con- 
dition. 

1 


8  QUESTIONS   FOR   BIBLE    CLASSES. 

8.  The  attributes  or  qualities  which  belong  to 

God  are  eternity,  immutability,  omnipres- 
ence, omniscience,  omnipotence,  sovereignty 
(or  freedom  to  do  what  he  will  with  his  own), 
love,  merc}^  truth,  holiness  Justice.  Give  a 
text  to  prove  each,   t  „  ^£ 

9.  Give  any  scripture  proof,  and  reasons  from 

the  nature  of  the  case  to  show  that  there 
can  be  but  one  God. 

10.  What  is  Idolatry? 

11.  Do  the  heathen  profess  to  worship  the  literal 

idols,  or  only  as  the  representatives  of  sup- 
posed invisible  deities  ? 

12.  Do  not  Roman  Catholics   assign  the    same 

office  to  the  images  before  which  and  to 
which  they  apparently  pray  ? 

13.  Suppose  the  educated  to  make  this  distinction 

between  the  image  and  the  person  which  it 
is  supposed  to  represent,  are  the  masses  of 
Roman  Catholics  likely  to  make  such  dis- 
tinction any  more  than  the  masses  of  the 
ancient  heathen  ? 

14.  If  in  the  Romish  Mass  or  Communion  the 

priest  worships  the  consecrated  elements 
under  the  notion  that  they  have  become  the 
whole  person  of  Christ  ("body,  soul  and 
divinity"),  is  he  guilty  of  idolatry? 

15.  What  has  been  the  tendency  where   Christ 

has  been  supposed  to  be  present  in,  with, 


QUESTIONS  FOR  BIBLE  CLASSES.        9 

or  under  the  consecrated  elements  in  the 
Communion  in  any  other  than  a  Spiritual 
sense  ? 
16.  Prove  from  Scripture  the  unlawfulness  of 
images  in  divine  worship,  or  the  making  of 
any  figure  to  represent  God  ? 


CHAPTER  II. 

ON  THE  MODE  OF  THE  DIVINE  EXISTENCE  IN  TRINITY. 

1.  What  is  the  doctrine  of  the  Trinity  as  taught 

in  the  first  Article  ? 

2.  Is  there  any  more  difficulty  in  believing  the 

fact  of  the  One  God  existing  in  three  per- 
sons, than  in   one  person  existing  in  two 
united  natures,  body  and  soul  ? 
The  fact  is  what  we  are  required  to  believe 
upon  Divine  testimony.     As  to  how  it  is,  we  know 
nothing,  and  are  required  to  believe  nothing,  any 
more  than  hoio  it  is  the  grass  grows  or  is  of  one 
color  rather  than  another,  the  fact  of  which  is 
plain  enough. 

3.  When  was  this  doctrine  first  denied  ? 

Ans.  Some  suppose  it  was  denied  in  the  first 
century,  and  that  the  Gospel  of  John  was  written 
to  confirm  it.     But  Arms  with  his  followers  in 


10  QUESTIONS   FOR   BIBLE    CLASSES. 

the  fourth  century  were  the  first  who  formally 
denied  the  divinity  of  Christ. 

4.  What  texts  are  quoted  to  prove  that  Christ  is 

God? 

5.  But  Unitarians  q«a9*e  other  texts  to  prove 

that  he  was  inferior  to  the  Father.     What 
are  some  of  these  texts  ? 

6.  How  do  you  explain  them  ? 

T.  But  Unitarians  daeny  that  Christ  had  these 
two  natures,  but  say  that  he  was  one  simple 
person  like  ourselves.  Can  you  show  that 
he  had  an  original  and  divine  nature,  which 
he  brought  with  him  into  the  world,  and 
here  superadded  to  it  the  human  nature, 
making  him  at  once  God  and  man.  Vide 
John  1;  Phil.  2:   6. 

8.  Upon  the  supposition  that  he  was  not  God, 

prove  that  the  Apostles  practiced  and  taught 
idolatry. 

9.  Is  the  tendency  among  Unitarians  to  higher 

or  to  lower  and  lower  views  of  the  person 
of  Christ  ? 

10.  Wherein  do  they  differ  from  what  are  termed 

infidels  ? 

11.  What  is  the  state  of  spiritual  religion  among 

them? 

12.  How  far  are  they  to  be  regarded  as  Christians  ? 


QUESTIONS   FOR   BIBLE   CLASSES.  11 

CHAPTER  III. 

THE   OFFICES    OF   CHRIST. 

1.  These  are  said  to  be  those  of  Prophet,  Priest 

and  King.     How  did  he  fulfil  his  office  as  a 
Prophet  ? 

2.  What  is  a  Priest? 

3.  What  is  a  sacrifice  ? 

4.  How  was  Christ  a  Priest? 

5.  What  sacrifice  did  He  offer? 

6.  What  text  proves  Him  to*  have  been  both  the 

Priest  and  the  sacrifice  ?     Heb.  ?. 
T.  Can  the  word  Altar  be  an}Twhere  found  in  the 
New  Testament  as  used  in  Christian  wor- 
ship? 

Note. — The  word  altar  was  jealously  excluded  from 
the  English  Prayer-Book  by  the  Reformers,  lest  it 
should  give  countenance  to  the  Romish  heresy  of  the 
communion  being  a  sacrifice.  Nor  is  the  word  found 
in  the  American  Prayer-Book  except  in  the  Institution 
Office,  which  office  ought  to  be  excluded  from  the  book, 
because  (as  has  been  abundantly  shown,)  it  was  in- 
serted without  proper  authority  ;  and  by  the  use  of  this 
word  altar,  it  gives  a  handle  to  errorists  now  in  the 
Church,  for  undermining  the  chief  doctrine  which  dis- 
tinguishes the  Protestant  from  the  Romish  religion. 

8.  Explain  Hebrews  13:  10. 

9.  Were  the  Jewish  Priests  and  sacrifices  real  or 

typical  ? 


12  QUESTIONS   FOR   BIBLE   CLASSES. 

10.  What  are  the  various  names  applied  in  the 

New  Testament  to  the  ministers  of  Chris- 
tianity, or  officers  of  the  Church? 

11.  What  important  lesson  is  taught  by  the  fact 

that  the  word  Priest  nowhere  occurs  among 

them  ? 
The  custom  of  some  of  the  clergy  calling  them- 
selves Priests,  intending  it  to  be  understood  not  as 
synonymous  with  Presbyter,  but  as  sacrificers,  is 
unauthorized  and  exceedingly  wrong. 

12.  Aside  from  the  occurrence  of  the  word  in 

speaking  of  things  under  the  Jewish  reli- 
gion, to  whom  is  the  word  Priest  applied 
in  the  New  Testament?  1  Peter  2:  5. 
Rev.  1 :  6. 

13.  In  what  particular  part  of  the  office  performed 

by  the  Jewish  Priests  are  the  whole  body  of 
believers  so  called  in  these  texts  ? 
Ans.  The  coming  to  God  with  an  offering.  The 
Hebrew  laity  had  to  approach  God  with  all  their 
offerings  through  the  Priest.  The  Christian  laity 
can  bring  each  his  own,  and  each  make  his  own 
sacrifice,  not  atoning  but  figuratively  of  praise 
and  thankso-iving. 

14.  What  is  the  meaning  of  the  word  Priest  as 

used  in  the  Prayer-Book,  and  how  came  it 
to  be  used  there  ? 

Note. — Although  the  sense  in  which  the  framers  of 
the  Prayer-Book  used  the  word  Priest  (a.  e.  simply  as  a 


QUESTIONS   FOR   BIBLE   CLASSES.  13 

contraction  of  Presbyter)  is  well  known,  it  is  certain 
that  if  they  could  have  foreseen  the  use  which  future 
Romanizers  would  make  of  the  mere  word  to  introduce 
Romish  doctrine,  they  would  have  excluded  it.  This  is 
one  of  the  revisions  of  the^an"guage  of  the  Prayer- 
Book  which  time  and  the  altered  state  of  the  Church 
has  shown  to  be  important. 

The  judicious  Hooker  saw  the  danger  even  in  his  day, 
and  says : — "  Sacrifice  is  now  no  part  of  the  Church 
Ministry.  And  again — "  Thejword  Presbyter  doth  seem 
more  fit,  and  in  propriety  of  speech,  more  agreeable 
than  priest  with  the  drift  of  the  whole  gospel  of  Jesus 
Christ." 

15.  In  what  sense  does  the  Romish  Church  still 

use  the  word,  and  what  office  is  the  Romish 
Priesc  supposed  to  perform? 

16.  Is  it  not  fearful  presumption  in  any  human 

being  to  presume  to  exercise  now  any  real 

priestly  office  ? 
IT.  Who  then  is  the  one  only  real  Priest  which 

ever  existed? 
18.  In  what  sense  is  Christ  a  King? 


CHAPTER  IY. 

THE    HOLY    GHOST. 


1.  What  is  the  meaning  of  Ghost  ? 

2.  Quote  principal  texts  to  prove  the  divinity  of 

the  Holy  Ghost  ? 


14  tfNWTSONS    FOR    BIBLE    CLASSES. 


3.  What  is  the  doctrine  of  the  Church  of  Rome 

and  the  Church  of  England  on  the  proces- 
sion of  the  Holy  Ghost  ? 

4.  What  is  the  doc&?i»«  of  the  Greek  Church  re- 

specting it  ? 
Ans.  That  the  Holy  Ghost  proceeds  from  the 
Father  only.  The  only  point  of  difference  of 
any  importance  between  the  Roman  and  Greek 
Churches  in  dieeqatine,  is  that  the  latter  do  not 
acknowledge  a  Pope :  and  the  only  point  of  dif- 
ference in  doctrine  to  which  the  parties  attach 
any  importance,  is  this  about  the  procession  of 
the  Holy  Ghost,  which  is  obscure  and  of  little 
practical  value,  though  violent  contests  have  raged 
between  them  for  centuries  respecting  it. 

5.  What  are  the  special  offices  of  the  Holy  Spirit 

as   distinguished  from  those  of  the  Son  ? 
(Striving,  Regeneration,  Comforter.) 

6.  What  is  the  original  meaning  of  the  word 

translated  Comforter? 
Ans.  The  original  parakletos  is  the  same  as 
that  translated  in  1  John  2:  1,  Advocate,  and 
means  the  same  thing — a  helper,  one  called  to  be 
with  another  to  assist  him,  as  a  counsellor  assists 
his  client. 
T.  Recite  any  texts  which  speak  of  the  work  of 

the  Spirit  ? 
8.  What  do  you  understand  by  the  Witness  of 
the  Spirit?     Rom.  8:  1G. 


QUESTIONS  FOR  BIBLE  CLASSES.       15 

9.  What  is  the  sin  against   the  Holy  Ghost  ? 
Matt.  12.     Heb.  6. 

10.  Can  the  sin  again  ofr  the  Holy  Ghost  be  com- 

mitted now  ? 

11.  What  is  understood  by  grieving  away  the 

Spirit  ? 

12.  -Are  those  most  in  ckrogor  who  are  most  con- 

cerned about  it  ? 

13.  For  what  was  Whitsun-day  appointed? 

14.  Whence  the  name? 

15.  Is  the  Spirit  of  God  now  specially  poured  out 

at  some  times  as  not  at  others  ? 

16.  What  are  the  special  evils  incident  to  the 

11  Revival  System,"  as  it  is  called? 


CHAPTER  Y. 


ON   THE   FALL. 


1    What  was  the  moral  condition  of  man  when 
created  ? 

2.  B}r  what  means  did  he  fall  ? 

3.  How  did  sin  and  evil  originate  ? 

4.  Was  the  fall  and  depravity  of  man  total  or 

partial  ?     Yide  Art.  IX. 

5.  Do  theologians  mean  by  the  term  "  Total  De- 

pravity," that  men,  or  an}'  man,  is  as  sinful 
as  he  can  be,  or  do  they  only  mean  that  \\\l 


16       QUESTIONS  FOR  BIBLE  CLASSES. 

love  for  God  was  in  the  fall  totally  lost,  so 
that  in  the  unconverted  heart  there  is  no 
love  for  God  left  ? 

6.  Though  many  acts  of  an  unregenerate  man 
may  not  be  sinful  in  themselves,  or  have 
any  moral  character  at  all,  such  as  his  eat- 
ing and  drinking,  are  they  not  the  acts  of 
a  sinner,  and  so  not  being  done  with  any 
reference  to  God  as  he  has  commanded,  in 
that  sense  sinful  in  the  way  of  omission  ? 

T.  How  is  this  depravity  proved  ? 

8.  What  is  meant  by  the  Covenant  of  Works  ? 

9.  Could  any  man  after  the  fall  comply  with  the 

terms  of  that  covenant,  and  so  save  himself? 
Tide  Article  XIII. 

10.  Did  God  make  any  other  provision  than  the 

Covenant  of  Works  for  the  salvation  of 
man  ?  and  what  was  it  ? 

11.  What,  then,  is  meant  by  the  Covenant  of 

Grace  ? 

Note. — The  conviction  of  sin,  the  knowledge  of 
which  comes  by  the  law,  is  commonly  the  beginning 
Oi  aL  religion,  and  defective  notions  respecting  the 
extent  and  the  evL  of  the  sin,  are  the  common  origin 
o  most  ot  the  errors  in  religion  which  abound  at  the 
present  day.  How  can  a  man  seek  to  be  saved  until 
convinced  that  he  is  lost  ? 


QUESTIONS    FOR  BIBLE    CLASSES.  IT 

CHAPTER  VI. 

ON   THE   ATONEMENT. 

Read  Isaiah  53  and  "Rom.  3  :  23-26. 

1.  Has  God  done  anything  to  save  man  from 

the  lost  condition  into  which  he  fell  by  sin  ? 
and  if  so,  what  has  he  done  ? 

2.  Was  Christ  sacrificed  by  God  for  man's  sin, 

or  did  he  offer  himself  voluntarily  ? 

3.  Were  not  the  sufferings  of  Christ  intended  to 

be  a  substitute  for  the  sufferings  which  the 
law  demanded  of  those  who  have  broken  it  ? 

4.  Does  not  Christ  then  stand  in  the  place  of 

the  offender  as  toward  the  violated  law  ? 

5.  Is  it  taught  in  Scriptures  that  Christ's  suf- 

ferings were  equal  in  extent  to  what  sinners 
would  have   suffered  had  he  not  died  for 
them? 
Ans.  Xo:  for  then  nothing  would  have  been 
gained  on  the  score  of  mercy ;  but  only  the  inno- 
cent suffering  what  ought  to  be  suffered  by  the 
guilty. 

6.  How  then  can  the  suffering  of  Christ  being 

temporaiy,  be  an  equivalent  in  law  for  the 
eternal  suffering  which  the  sin  of  man  de- 
served ? 
Ans.  On  account  of  the  infinite  dignity  of  the 
sufferer  as  the  Son  of  God. 


18  QUESTIONS   FOR  BIBLE  CLASSES. 

T..  What  is  this  scheme  of  reconciliation  of  man 
to  God,  through  the  sufferings  of  Christ  in 
man's  place,  called? 

8.  How  often  does  this  word  atonement  occur 

in  the  New  Testament  ? 

Ans.  In  our  translation  once  (Rom.  v.),  but  in 

the  original  several  times,  and  very  frequently  in 

the  Old  Testament,  it  is  applied  to  those  things 

which  were  tyjfes  of  the  real  atonement  by  Christ. 

9.  Is  the  atonement  universal,  or  limited  in  its 

intention  to  a  certain  number  ?     See  Heb. 
2:  9.     2  Cor.  5:   14. 

10.  Why  then  are  not  all  men  saved  by  the  atone- 

ment? 

11.  Does  not  the  atonement  lie  at  the  foundation 

of  the  whole  scheme  of  salvation  ? 

12.  Is  there  salvation  for  any  who  reject  the  atone- 

ment? 

13.  What  place  then  ought  the  atonement  to  have 

in  all  religious  instruction? 


CHAPTER  YII 

ON  FAITH  AND  JUSTIFICATION  AND  ASSURANCE. 

1.  What  is  faith? 
Faith  has  the  same  general  sense,  but  is  modi- 
fied according  to  its  objects.     If  its  object  he  facts, 
it  is  called  historical  faith ;  if  some  point  of  specu- 


O/  lo4/<&      Cy  srtst  1^1/  /UJ. 


Got'     /foeA/  6n-i'~fi)  /rinstrvtysotrn^. 


QUESTIONS   FOR  BIBLE   CLASSES.  19 

lation  or  philosophy,  supposed  to  be  true,  it  is 
called  speculative  faith;  if  it  be  God's  promise  of 
salvation  through  Christ,  there  then  enters  into  it 
the  moral  quality  of  trust  and  affection,  and  it  is 
called  Evangelical  or  saving  faith. 

2.  What  is  the  meaning  of  the  term  Justifica- 

tion1?    Article  XI. 

3.  What  is  the  difference  between  justification, 

regeneration  and  conversion  ? 

4.  Do  they  take  place  at  the  same  or  at  different 

times? 

5.  Is  justification  instantaneous  or  gradual? 

6.  Are  there  degrees  in  justification,  so  that  a 

man  can  be  more  and  more  justified  ? 

7.  What  is  the  meritorious  cause,  or  that  on 

account  of  which  realty  we  are  justified? 

8.  What  is  the  instrumental  cause  of  justifica- 

tion ? 

9.  Why  by  faith  rather  than  by  repentance,  or 

love,  or  good  works? 

10.  What  dpes  the  Church  of  Rome  make  the 

instrumental  cause  of  justification? 

11.  State  the  objections  to  the  Romish  doctrine  of 

justification,  both  Scriptural  and  practical. 

12.  We  hear  of  Adam's  sin  being  imputed  to  us, 

and  of  Christ's  righteousness  being  imputed 
to  us,  and  of  faith  being  imputed  for  right- 
eousness. What  is  the  sense  of  the  word 
imputed  in  these  connections  ? 


20  QUESTIONS  FOR  BIBLE  CLASSES. 

Ans.  By  the  imputation  of  Adam's  sin  is  meant 
that  on  account  of  it,  though  personally  innocent, 
as  in  the  case  of  infants,  we  are  treated  (as  by 
suffering  and  death),  as  though  we  were  person- 
ally guilty.  And  by  the  imputation  of  Christ's 
righteousness  is  meant  that  though  we  are  sin- 
ners, his  righteousness  is  reckoned  or  accounted 
to  us,  upon  faith  being  exercised,  and  we  are 
treated  as  though  it  were  our  own,  and  our  sins 
are  said  to  be  imputed  to  Christ  when  he  was 
treated  by  suffering  and  death  as  though  they 
were  his.  They  are  imputed,  reckoned,  or  ac- 
counted to  him  for  punishment. 

13.  Show  that  St.  Paul,  Rom.  3,  does  not  differ 

from  James  2  on  Justification. 

14.  What  is  meant  by  the  full  assurance  of  faith? 
Ans.  St.  Paul  speaks  of  the  full  assurance  of 

the  understanding,  Col.  2:  2,  the  full  assurance 
of  faith,  Heb.  10:  22,  and  the  full  assurance  of 
hope,  Heb.  6:11.  By  the  first  we  suppose  a  clear 
and  correct  apprehension  of  the  gospel  s}rstem; 
by  the  second  a  full  and  cordial  belief  of  it  as 
true  and  a  means  of  salvation  to  all  who  accept 
it,  and  by  the  third  the  soul's  full  belief  of  its 
own  interest  therein,  and  confident  expectation 
of  eternal  life. 


QUESTIONS    FOR    BIBLE    CLASSES.  21 


CHAPTER  VIII. 

SANCTIFICATION. 

1.  Wherein  does  sanctification  differ  from  justi- 

fication ? 

2.  Is  it  instantaneous  or  gradual  ? 

3.  Is  it  possible  for  any  one  perfectly  to  obey 

the  law  of  God  touching  sins  of  omission 
as  well  as  commission,  in  thought,  word  and 
deed,  or  attain  to  absolute  perfection  in  this 
life? 

4.  Is  it  impracticable  for  a  Christian  to  abstain 

from  sinning  wilfully  ? 

5.  Is  there  an}T  sin  which  the  Christian  is  not 

encouraged  to  believe  that  by  the  aid  of  the 
Holy  Spirit  he  can  overcome?  Tide  2  Cor. 
t :  1.     1  Thess.  5 :  23. 

6.  Is  it  not  the  duty  of  all  Christians,  and  entirely 

practicable  for  them  to  have  the  process  of 
sanctification  in  continual  progress  in  their 
hearts  ? 

7.  Is  there  any  joy  on  earth  conceivable  like  that 

which  flows  from  the  consciousness  of  all 
sins  forgiven,  peace  with  God,  and  the  cer- 
tainty of  eternal  salvation  with  God  in 
heaven  ? 

Note. — It  is  to  be  feared  that  because  the  "doctrine 


22  QUESTIONS   FOR  BIBLE   CLASSES. 

of  perfection  "  is  untrue,  or  supposed  to  be  untrue,  that 
the  Scripture  doctrine  of  sanctification  is  dismissed 
with  it  as  impracticable. 


CHAPTER  IX. 

ON  THE  CHURCH. 

1.  What  is   the  literal  meaning   of  the  word 

Church  ? 

2.  Give  some  examples  of  the  use  of  the  word  in 

Scripture  ? 

3.  When  was  the  Church  first  established  ? 

4.  Who  were  members  of  the  Jewish  Church  ? 

5.  By  whom  was  the  Christian  Church  estab- 

lished ? 

6.  Who  were  members  of  it  ? 

7.  Should  any  become  members  of  the  Church 

with  a  view  to  their  membership  becoming 
to  them  the  means  of  conversion  ? 

8.  Why  is  it  called  Holy  ? 

9.  What  is  meant  by  the  Catholic  Church,  as  used 

in  the  Creed  ? 

10.  How  do  Romanists  limit  the  term  Catholic? 

11.  What  is  the  definition  of  the  Church  given  in 

the  XlXth  Article. 

12.  What  is  meant  by  the  Visible  Church?    In- 

visible ? 


QUESTIONS   FOR   BIBLE   CLASSES.  23 

13.  Do  the  promises  of  God  made  in  Scripture  to 

the  "Church,"  belong  necessarily  to  any 
visible  society  under  that  name,  or  to  such 
only  as  God  sees  to  be  his  true  disciples? 

Note. — One  chief  error  of  the  Church  of  Rome  is  in 
claiming  itself,  as  now  organized,  with  its  whole  system 
of  doctrine  and  rites  to  be  exclusively  the  Church  of 
God  upon  earth;  and  that  what  is  said  in  Scripture  of 
the  Church  of  God,  is  all  true  of  that  organization. 

14.  What  appear  to  be  the  essentials  of  a  true 

Church  ? 
Ans.  The  doctrine,  discipline  and  sacraments 
enjoined  in  the  New  Testament. 

15.  What  amount  of  unsoundness  in  doctrine  for- 

feits the  title  of  a  Christian  Church? 
Ans.  It  is  difficult  to  determine  except  in  ex-* 
treme  cases,  such  as  a  denial  of  our  Lord's  di- 
vinity, fc 

1 6.  What  is  embraced  under  the  term  discipline  ? 
Ans.  The  government  of  the  Church  by  its  min- 
istry, and   its  censures  passed  upon  unworthy 
members. 

17.  State  the  distinguishing  peculiarities  in  doc- 

trine of  the  Roman  Catholic  Church. 

18.  In  discipline  or  government.^ 

1 9.  In  worship.  r 

20.  Wherein  does  the  Greek  Church  differ  from 

the  Roman  in  these  several  respects? 


24  QUESTIONS    FOR   BIBLE    CLASSES. 

21.  When  did  the  Reformation  take  place? 

22.  What  two  Churches  date  from  the  Reforma- 

tion ? 
Ans.  The  Lutheran  and  Reformed.  Of  the  lat- 
ter there  are  several  branches,  as  the  German, 
Swiss,  French  and  English,  or  Church  of  Eng- 
land, of  which  the  Episcopal  Church  of  America 
is  a  continuation. 

23.  Why  were  they  called  Protestant  ? 

Ans.  From  the  Reformers  protesting  against 
the  decrees  in  favor  of  the  Romish  Church,  passed 
at  the  Diet  of  Spier  in  1529,  and  the  name  has 
been  extended  to  all  the  adherents  of  the  Refor- 
mation. 

24.  What  are  the  chief  doctrines  in  which  all 

Protestants  agree  as  against  Romanism  ? 

25.  State  the  peculiarities  in  doctrine,  discipline, 

and  worship  of  the  Protestant  Episcopal 
Church. 

26.  Of  the  Presbyterian,  Congregationalist,  Bap- 

tist, Methodist. 

Note. — The  government  of  the  Romish  Church  was 
a  hierarchy,  or  government  by  the  Priesthood.  It  is 
now  an  absolute  Spiritual  Despotism. 

The  government  of  the  Episcopal  Church  combines 
the  three  elements  of  monarchy,  aristocracy  and  demo- 
cracy. The  monarchical  principle  is  represented  in 
the  Bishop.  Elective,  constitutional,  limited,  as  he  can 
do  nothing  except  by  the  constitution  and  laws.     The 


QUESTIONS  FOR  BIBLE  CLASSES.       25 

aristocratic  principle  is  in  the  Clergy,  who  are  a  fixed 
body,  holding  position  as  legislators  for  life.  The  De- 
mocratic principle  is  in  the  lay-members  of  the  Church, 
any  male  member  of  which  is  eligible  to  any  and  every 
legislative  body  in  the  Church. 

The  Presbyterian  government  is  aristocratic  only, 
being  exclusively  in  the  hands  of  the  Teaching  and 
Ruling  Elders,  who  hold  as  such  for  life.  Their  legisla- 
tive bodies  must  be  composed  of  these  Elders  and  none 
other.  The  Congregationalist  and  Baptist  Churches 
have  a  government  exclusively  democratic,  the  com- 
muning members  in  each  congregation  being  an  inde- 
pendent law-making  power  for  themselves. 

The  Methodist  government  was  until  recently  a  hie- 
rarchy, but  has  now  introduced  the  lay  element.  The 
object  of  government  is  to  secure  liberty,  the  protec- 
tion of  all  interests  and  order. 


CHAPTER  X. 


OF    THE    MINISTRY. 


1.  "What  order  of  ministers   are  there  in  the 

Protestant  Episcopal  Church  ? 

2.  What  offices  are  performed  exclusively  by 

Bishops  ? 

3.  What  are   performed  by  Presbyters  which 

cannot  be  performed  by  Deacons  ? 

4.  Is  this  constitution  of  the  ministry  founded 

upon  any  absolute  divine  precept? 
Ans.  It  is  not,  but  on  the  example  or  pattern 


26  QUESTIONS  FOR  BIBLE  CLASSES. 

of  Church  government  which  prevailed  undsr  the 
Apostles,  which  we  deem  it  our  duty  to  follow. 

5.  Does  the  mere  absence  of  this  form  of  govern- 

ment vitiate  the  claim  to  be  called  a  Church  ? 
Ans.  No,  not  in  the  judgment  of  the  Church  of 
England,  as  has  been  abundantly  proved  by  many 
authors. 

6.  Has  the  succession  of  ordination  continued 

unbroken  from  the  Apostles  to  our  existing 

ministry  ? 
Ans.  The  Church  itself  has  come  down  in  an 
unbroken  line.  This  Church  has  always  had  a 
ministry,  and  each  generation  must  have  received 
ordination  from  its  predecessor,  so  that  the  apos- 
tolic succession  in  this  sense  is  so  intrinsically 
probable  as  to  amount  to  a  moral  certainty;  but 
that  this  succession  can  be  demonstrated  histori- 
cally in  any  one  line,  is  extensively  denied  by 
scholars  who  profess  to  have  examined  all  the 
records  in  existence. 
T.  Are  all  non-Episcopal  orders  to  be  held  as 

invalid,  in  sucji  sense  as  to  invalidate  the 

Sacraments  giaministered  under  them  ? 
Ans.  The  Church  of  England  has  never  an- 
swered this  question  directly,  but  indirectly  has 
decided  it  in  the  negative  again  and  again.     Tide 
Goode  on  Orders. 
8.  But  is  it  not  our  duty,  not  only  upon  the 

grounds  of  high  Christian  expediency,  but 


QUESTIONS   FOR   BIBLE    CLASSES.  27 

of  Apostolic  precedent,  to  adhere  to   our 
Episcopal  form  of  government  ? 
9.  Taking  discipline   in   the  sense   of  Church 
censures  passed  upon  delinquent  members, 
what  amount  of  defection  is  to  be  held  as 
forfeiting    the   title    to   be    called   a   true 
Church  ? 
A  ns.  It  cannot  be  determined  except  in  ex- 
treme cases,  such  as  those  of  the  Churches  which 
once  existed  in  many  countries  in  the  East. 

10.  Those   who  hold  the  exclusive  validity  of 

Episcopal  orders,  deny  all  non-Episcopal 
denominations  to  be  Churches,  or  that  they 
have  the  sacraments  or  "covenanted"  mer- 
cies, however  holy  in  their  lives ;  query, 
are  any  mercies  received  except  under  some 
covenant  or  promise  ? 

11.  Is  there  not  great  danger  in  so  limiting  the 

Church,  lest  we  either  deny  the  necessity  of 
the  Church  in  order  to  the  permanent  cul- 
ture of  spiritual  religion,  or  deny  the  work* 
of  the  Spirit  outside  the  limits  of  Episcopal 
government  ? 

12.  Have    not   extrespe   views   of  the   ministry 

been  commonly  found  in  connection  with 
extreme  views  of  the^  sacraments,  and  do 
not  the^one  tend  to  produce  the  other,  and    \ 
so  to  undervalue  the  doctrine  of  salvation    * 
by  grace,  and  distout/tbe  whole  doctrinal 
system  of  Protestantism  ? 


28  QUESTIONS   FOR   BIBLE   CLASSES. 

CHAPTER  XL 

ON   THE    SACRAMENTS 

1.  Baptism. 

1.  What  is  a  Sacrament  ?    How  many  did  Christ 

ordain  ? 

2.  Prove  them  to  be  obligatory  as  against  the 

theory  adopted  by  the  Society  of  Friends. 

3.  What  is  baptism  ? 

4.  Taking  adult  baptism,  who  are  its  properly 

qualified  subjects  ? 

5.  Is  the  Bible  decisive  as  to  the  amount,  or 

manner  of  using  the  water  ? 

6.  As  the  original  word  Baptizo  was  selected  by 

inspiration  to  describe  the  application  of 
water  in  the  rite  of  initiation  into  the  Chris- 
tian Church,  which  word  in  the  Greek  is 
general,  being  used  for  the  application  of 
water  in  all  ways,  was  it  not  intended  by 
the  Spirit  that  the  mode  of  its  application 
in  the  initiatory  Christian  ordinance  should 
not  be  definitely  described,  insomuch  that 
it  would  be  both  a  misrepresentation  of  the 
divine  intention,  as  well  as  a  mistranslation 
of  the  word  to  render  it  into  English  by 
immerse  or  pour  or  sprinkle,  or  only  one 
word  which  would  restrict  it  to  one  parti- 
cular form  ? 


QUESTIONS  FOR  BIBLE  CLASSES.       29 

7.  How  did  the  translators  of  the  Bible  translate 

this  word? 
Ans.  They  did  not  translate  it  at  all,  but  trans- 
ferred it  with  but  an  English  termination,  so  that 
it  should  have  the  same  latitude  in  the  English 
as  in  the  Greek  version. 

8.  Why  is  baptism  not  to  be  repeated  ?     (Illus- 

trate by  the  non-repetition  of  ordination,  in 
the  case  of  backsliding,  expulsion,  and  resto- 
ration.) 

9.  Is  infant  baptism  expressly  spoken  of  in  the 

New  Testament  ? 

10.  Y^hat  then  are  the  principal  arguments  by 

which  it  is  proved  to  be  Scriptural  ? 

11.  "Will  these  arguments  prove  that  any  but  the 

children  of  professed  believers  are  entitled 
to  baptism  ? 

12.  By  what  arrangement  does  the  Church  allow 

others  to  be  baptized  ? 

13.  Is  the  baptism  of  infants  essential  to  their 

salvation  ? 

14.  What  is  the  scriptural  meaning  of  the  word 

"regeneration"  or  new  birth? 

15.  Taking  it  in  this  sense  of  a  moral  renewal  or 

change  of  heart,  is  any  such  change  con- 
veyed by  baptism  ? 

1G.  What  is  the  means  by  which  this  change  takes 
place  ? 

IT.  Is  it  not  manifest,  from  the  parts  in  the  Bap- 


30  QUESTIONS    FOB,    BIBLE    CLASSES. 

tismal  Service  preceding  the  act  of  Baptism, 
that  the  sense  of  regeneration  above  given  is 
the  sense  in  which  it  is  used  in  the  service  ? 

18.  How  then  can  the  minister  say  after  the  bap- 

tism that  the  child  is  regenerated  ? 
Ans.  Because  of  the  profession   of  faith  and 
renunciation  of  the  world  which  the   child  has 
previously  made  through  its  Sponsors.  • 

19.  But  as  that  profession  and  renunciation  was 

not  actually  made,  but  only  supposed  to  be 
made,  must  we  not  suppose  the  same  of  the 
regeneration  ? 

20.  Is  not  a  belief  in  what  is  spoken  of  as  "  Bap- 

tismal regeneration"  very  apt  to  mislead? 


CHAPTER  XII. 

ON    THE    LORD'S    SUPPER. 

This,  together  with  Communion,  arc  the  terms 
employed  in  Scripture  and  the  Prayer-Book  to 
describe  this  Sacrament,  and  these  should  be  ad- 
hered to,  as  other  terms,  such  as  "Eucharistic 
Sacrifice"  and  " Sacrament  of  the  AUar^  are 
unscriptural  and  suggestive  of  false  doctrine. 

1.  What  is  the  design  of  the  Lord's  Supper? 

2.  "Who  are  qualified  to  receive  i  t  ? 

3.  State  the  kinds  of  bread  and  wine,  time  of  day 

and  posture,  at  its  original  institution. 


QUESTIONS  FOR  BIBLE   CLASSES.  31 

4.  Is  it  important  now  to  observe  these  circum- 

stantials ? 

5.  What  is  the  warning  given  ?     1  Cor.  11:  29.  - 

6.  Does  the  word  damnation  refer  to  future  pun- 

ishment ? 
?.  What  is  Transubstantiation  ? 

8.  What  text   is    chiefly  quoted  to    prove   it  ? 

Matthew  26  :  26.  ' 

9.  What  other  texts  are  there  precisely  like  it 

which  it  is  impossible  to  understand  lite- 
rally ?     John  x.  9 ;  xv.  5. 

10.  If  it  be  said  that  the  change  of  the  bread  and 

wine  into  the  actual  body  and  blood  of 
Christ  be  a  miracle,  wherein  would  such  a 
miracle  differ  from  all  others  recorded  in 
Scripture,  so  far  as  the  senses  of  the  wit- 
nesses are  concerned  ? 

11.  To  what  notion  has  the  term  consubstantia- 

tion  been  applied  ? 
Ans.  To  the  notion  that  the  real  bod}T  and  blood 
of  Christ  are  in,  with,  or  under  the  elements  of 
the  communion. 

12.  Who  held  this  notion  ? 

Ans.  Luther  and  his  first  adherents,  on  which 
ground  the  separation  between  the  '•Lutheran" 
and  "Reformed"  Church  took  place.  Only  a 
portion  of  the  Lutheran  Church  now  hold  it. 

13.  What  is  the  notion  held  by  those  called  Ritu- 

alists ? 


32       QUESTIONS  FOR  BIBLE  CLASSES. 

Ans.  There  is  much  that  is  obscure  and  unin- 
telligible in  their  views,  but  they  approach  very 
nearly  to  those  of  the  Roman  Catholics,  and  they 
accompany  the  celebration  of  the  communion 
with  many  superstitious  ceremonies,  indicative  of 
the  idolatry  of  the  mass. 

14.  What  is  the  root  of  Romish  error  touching 

this  sacrament  ? 
Ans.  The  notion   of  any  presence    of  Christ 
whatever  in  the  bread  and  wine. 

15.  What  is  the  true  doctrine  of  Christ's  presence 

in  the  communion  ? 
Ans.  His  spiritual  presence  in  the  heart  of  the 
believing  communicant,  where    the  inward    and 
spiritual  grace  of  this  sacrament  is  effected. 

Note. — The  term  "  real  presence"  was  understand- 
ingly  rejected  from  the  formularies  of  the  communion 
in  the  Protestant  Episcopal  Church,  and  it  so  liable  to 
abuse  that  it  ought  not  to  be  restored  or  used 


CHAPTER  XIII. 

THE    LORD'S    DAY. 

1.  When  wsis  the  Sabbath  instituted  ? 

Ans.  It  was  probably  observed  b}r  the  people 
of  God  from  the  creation  of  the  world, 

2.  When  was  the  Jewish  Sabbath  made  a  law? 


QUESTIONS    FOR  BIBLE    CLASSES.  33 

3.  What  is  a  positive  institution  or  law  in  dis- 

tinction from  a  moral  law? 
Ans.  A  positive  law  is  one  which  enjoins  or 
prohibits  something,  the  reasons  for  which  are 
not  inherent,  or  because  of  anything  in  itself 
moral  or  immoral.  Positive  laws  are  temporary, 
and  depend  upon  circumstances.  Many  of  $ie 
laws  imposed  upon  the  Jews  were  positive.  The 
law  requiring  love  to  God,  e.  g.,  is  moral  and  un- 
changeable. 

4.  Would  it  be  reasonable  to  suppose  one  posi- 

tive law  should  have  been  inserted  in  the 
decalogue,  all  the  others  being  moral  ? 

5.  Is  not  the  observance  of  the  Sabbath  a  moral 

duty  as  a  part  of  the  commanded  service  of 
God? 

6.  How  was  it  observed  among  the  Jews  ? 

7.  How  came  the  day  to  be  changed  from  the 

seventh  to  the  first  day  of  the  week? 

8.  How  ought  the  day  now  to  be  observed  ? 

9.  State  what  you  think  to  be  violations  of  the 

Lord's  will  respecting  this  clay. 

10.  Give  your  views  of  the  connection  between 

the  keeping  holy  the  Lord's  day  and  the 
preservation  of  religion  in  the  individual 
soul,  and  the  preservation  and  extension  of 
religion  in  the  world. 

11.  State  any  facts  about  Sunday  observance  in 

different  countries  and  the  effects. 


34  QUESTIONS    FOR    BIBLE    CLASSES. 

12.  Has  God  made  it  the  duty  of  civil  govern- 

ment to  enact  laws  for  enforcing  obedience 
to  His  ■will,  irrespective  of  the  temporal  in- 
terests of  men  ? 

13.  On  what  ground,  then,  does  the  State  enact 

laws  respecting  Sunday  ? 
Ans.  On  the  ground  of  the  ascertained  advan- 
tage to  the  temporal  interests  of  the  world  of  a 
seventh-day  rest. 


CHAPTER  XIV. 

PRAYER. 

1.  What  is  Prayer? 

2.  Into  how  many  kinds  is  prayer  distinguished  ? 
Ans.  Ejaculatory,  secret,  etc. 

3.  What   does   the   Apostle   mean  by  praying 

"always"  and  "without  ceasing?" 

4.  What  are  some  of  the  Scripture  promises  to 

prayer  ? 

5.  Name  persons  eminent  for  prayer,  and  what 

they  obtained  thereby. 

6.  Is  there  any  limit  whatever  imposed  in  our 

asking  God  for  the  things  we  desire,  tem- 
poral or  spiritual  ? 

7.  What  blessings  are  promised  unconditionally, 

and  what  conditionally  ? 


QUESTIONS   FOR  BIBLE   CLASSES.  35 

8.  Can  faith  be  exercised  without  a  promise  to 

rest  on  ? 

9.  Is  prayer  the  duty  of  the  unconverted  ? 

10.  Are  their  prayers  beneficial  to  themselves? 

11.  In  what  sense  acceptable  to  God? 

12.  Have  the  mere  outcries  of  sinners  to  God 

■when  in  trouble  necessarily  any  quality  of 
prayer  about  them  ? 

13.  Are  prescript  forms  of  prayer  desirable  in 

public  worship  ? 

14.  Do  not  the  people  follow  the  form  supplied 

them  by  the  officiating  person  in  all  cases  ? 

15.  State  the  advantage  of  a  stated   Scriptural 

liturgy. 

16.  Aside  from  the  stated  use  of  the  liturgy,  is 

free  prayer,  or  that  which  is  more  or  less 
extemporaneous,  to  be  discouraged  ? 
IT.  What  is  the  probable  inference  to  be  drawn 
from  the  fact  that  the  method  of  conducting 
public  worship  is  not  specifically  laid  down 
in  Scripture  ? 

PRAISE. 

1.  Is  praise,  in  the  form  of  singing,  a  Christian 

duty  ? 

2.  "What  do  the  Scriptures  teach  respecting  it  ? 

3.  What  is  your  opinion  of  the  propriety  of 

singing  or  intoning  prayers  ? 


36  QUESTIONS   FOR  .BIBLE  CLASSES. 

4.  What  divine  judgment  may  be  expected  to 

follow  the  custom  of  secularizing  Church 
music,  and  diverting  it  from  the  worship  of 
God  to  the  entertainment  of  the  people  ? 

5.  What  account  have  we  in  Scripture  of  the 

music  of  heaven  ? 


CHAPTER  XV. 

TRUTH   NO.  1. 

The  Beality  of  Things, 

1.  What  is  truth  ? 

2.  What  is  that  particular  form  of  truth  called 

veracity  ? 

3.  What  is  a  lie? 

4.  Give  the  Scriptural  prohibitions  of  it  ? 

5.  Is  a  lie  ever  justified  by  circumstances — say 

to  save  life  ? 

6.  Could  not  the  Apostles  and  first  Christians 

have  saved  their  lives  by  telling  a  lie  ? 
T.  Suppose  they  had  done  so  ? 

8.  Is  it  right  to  deceive  a  man  for  his  own  good  ? 

9.  Can  we  conceive  of  our  Saviour  doing  this? 
10.  Suppose  any  to  ask  for  information  to  which 

they  have  no  right,  and  which  it  would  be 
wrong  to  communicate,  is  it  right  to  deceive 
them  by  telling  anything  contrary  to  the 
truth? 


QUESTIONS    FOR   BIBLE    CLASSES  3T 

Note. — Persons  seeking  such  information  should  be 
told  at  once  that  they  have  no  right  to  it,  and  a  pro- 
test entered  against  their  drawing  any  inferences  from 
the  refusal  to  give  it. 

11.  Can  a  man  who  tells  a  deliberate  lie  and  ad- 

heres to  it,  be  a  Christian  ? 

12.  Consider  the  cases  of  Peter  and  Cranmer  and 

Annanias  and  Sapphira  ?     The  Difference. 


CHAPTER  XYI. 

TRUTH  NO.  2. 

1.  What  is  a  tow? 

2.  Ought  Jephthah's  vow  to  have  been  kept  ? 

3.  What  is  an  oath  ? 

Ans.  An  oath  is  that  whereby  we  call  God  to 
witness  the  truth  of  what  we  say,  w^ith  a  curse 
upon  ourselves,  either  implied  or  expressed,  should 
it  prove  false. 

4.  What  constitutes  the  difference  between  per- 

jury and  false  statement? 

5.  What  texts  are  quoted  to  prove  the  lawfulness 

of  judicial  oaths?     Ex.  22:    11;    Num.  5: 
19,  21;  2  Cor.  1:   23;  1  Thess.  2:  5. 

6.  What  are  quoted  to  prove  their  unlawfulness  ? 

Matt.  5:   34-3*7. 

7.  But  it  is  said  that  this  refers  not  to  judicial 

oaths,  but  to  profane  swearing  only.     What 


38  QUESTIONS    FOR    BIBLE    CLASSES. 

bearing  has  the  33d  verse  of  Matthew  5 : 
upon  that  question  ? 

8.  Is  it  at  all  certain  that  the  expressions  re- 

ferred to  above,  from  St.  Paul,  amount  to 
oaths  ? 

9.  Are  oaths  either  promissory,  as  where  juries 

swear  to  give  a  verdict  according  to  the 
evidence,  and  oaths  of  office ;  or  assertory 
oaths  which  refer  to  past  facts,  observed  to 
secure  with  any  certainty  either  fidelity  or 
veracity  ? 

1 0.  In  consideration  of  the  multiplication  of  oaths 

and  the  irreverence  with  which  they  are  ad- 
ministered and  taken,  and  the  innumerable 
perjuries  which  ensue,  and  in  view  of  the 
probable  meaning  of  our  Lord  in  Matt.  5 : 
34,  ought  not  all  to  avail  themselves  of  the 
permission  of  the  law  and  simply  affirm  in- 
stead of  swearing  ? 

11.  But  turning  to  the  facts  and  practices  as  they 

actually  exist  among  us,  when  do  oaths  cease 
to  bind  b}^  the  civil  law  ? 

12.  Does  the  law  of  God  release  from  oaths  taken 

from  fear  or  other  constraint  ? 

13.  Does  the  law  of  God  oblige  to  fulfill  an  oath 

to  do  a  thing  wrong  in  itself? 

14.  What  use  have  tyrants  in  Church  and  State 

been  compelled  to  make  of  falsehood  and 
deception  in  order  to  carrying  out  their 
purposes  ? 


QUESTIONS    FOR  BIBLE    CLASSES.  39 

15.  What  is  exaggeration  ?     Examples. 

16.  Is  there  any  example  of  exaggeration  in  the 

sacred  writers  ? 
IT.  What  forms  does  untruthfulness  commonly 

take  in  history  ? 
Examples. — Hume,    Gibbon,    Macaulay,    Lin- 
gard,  and  the  historians  of  Church  parties.     Par- 
tiality  in   giving   and   withholding   facts  which 
mutually  modify  each  other,  etc. 


CHAPTER  XYII. 

TRUTH  NO.  3. 

1.  "What  is  fiction  ?    A  proverb  ?    A  metaphor  ? 

A  fable  ? 

2.  Is  a  fable  to  be  found  in  Scripture  ?     Judges 

9 :  8.     But  no  fable  is  put  forth  by  the 
Lord  or  by  any  one  inspired  by  Him. 

3.  What  is  figurative  lan^ua^e  ?     Give  exam- 

pies  from  Scripture. 

4.  What  is  a  parable  ? 

5.  Why  did  our  Lord  teach  by  parables  7 

G.  Are  the  parables  of  our  Lord  necessarily  fic- 
tions in  any  sense  ? 

Ans.  Some  are  of  opinion  that  none  of  them 
are,  with  the  possible  exceptions  of  the  rich  man 
and  Lazarus. 


40       QUESTIONS  FOR  BIBLE  CLASSES. 

7.  Do  our  Lord's  parables  give  any  authoriza- 
tion to  the  modern  religious  novel? 

8  What  is  an  allegory  ?     Scripture  example  ? 

9  What  is  a  myth  ? 

Ans.  The  rationalists,  or  some  of  them,  say 
that  the  Gospels  are  myths,  i.  e.,  fictitious  narra- 
tives intended  to  teach  certain  doctrines 

10.  When  does  fiction  in  literature  become  false- 

hood ? 
Ans.  When  e.  g.,  narratives  are  invented  and 
related  in  the  style  of  true  history  to  teach  false 
doctrine.  Suppose  an  infidel  to  write  a  book  pur- 
porting to  be  a  narrative  of  facts,  the  inference 
of  which  should  be  that  Christianity  is  calculated 
to  make  hypocrites  and  knaves,  and  infidelity  to 
make  honest  men,  his  believing  the  moral  of  his 
tale  does  not  relieve  him  from  the  charge  of  false- 
hood ;  for  he  relates  as  fact  that,  the  like  of  which 
does  not  exist,  and  which  can  only  produce  the 
desired  impression  by  supposing  it,  or  the  like  of, 
to  exist. 

11.  What  are  the  evils  likely  to  arise  from  reading 

novels  ? 

12.  What  is  a  hyperbole? 

13.  Give   examples   from    Scripture.     Ps.  6:   6; 

John  21 :   25. 

14.  What  is  the  difference  between  a  hyperbole 

and  exaggeration  ? 

Note. — The  hyperbole  never  deceives  any  one  ;  ex- 
aggeration does. 


QUESTIONS   FOR   BIBLE   CLASSES.  41 

15.  What  is  flattery  ?     Give  examples. 

16.  "What  does  this  form  of  untruth  commonly 

spring  from  ? 
IT.  What  is  censure  ? 

18.  When  does  censure  become  slander? 

19.  ^Si(xy  not  one  be  guilty  of  untruth  by  suffering 

slander  to  pass  uncontradicted,  knowing  it 
to  be  slander  ? 


CHAPTER  XYIII. 


POMPS    AND    VANITIES. 


1.  With  the  Bible  for  our  standard,  is  it  a  true 

maxim  respecting  Christians  that  they  must 
have  "  amusements  ?" 

2.  What    are   the    conditions   on  which  confir- 

mation is  administered  in  the  Episcopal 
Church  ? 

3.  Wiry  were  the  terms  of  the  renunciation  made 

general,    such    as    "vanities,"    instead    of 
specific  ? 
A)is.  Because  new  forms  of  vice  and  folly  are 
continuall}r  arising. 

4.  Did  our  Saviour  and  His  Apostles  content 

themselves  with  laying  down  general  prin- 
ciples, or  did  they  also  specify  particular 
forms  of  sin,  and  censure  them  as  incom- 


42  QUESTIONS  FOR  BIBLE   CLASSES. 

patible  with  membership  in  the  kingdom  of 
God? 

5.  Give  examples. 

6.  Ought  not  the  current  forms  of  "pomps  and 

vanities"  alwaj^s  to  be  specified  and  made 
matters  of  instruction  and  discipline  by  the 
ministers  of  the  Church  for  the  time  being? 
"  The  solemn  vow,  promise  and  profession," 
made  as  a  condition  of  membership  in  the  Church, 
cannot  be  held  unworthy  of  the  most  serious  con- 
sideration as  to  the  meaning  of  its  terms.     What 
particular  things,  therefore,  do  you  suppose  now 
come  within  these  terms? 
1.  How  does  the  vow  apply  in  the  expenditures 
of  money   in   dress,  equipage,    and   show, 
when  compared  with  the  claims  of  charity  ? 

8.  What  judgment  has  been  passed  by  the  primi- 

tive Church  and  by  the  moralists  of  all  ages 
upon  the  Theater  ? 

9.  What  judgment  has  been  recently  passed  by 

the  Roman  Catholic  Church  upon  round 
dances  ? 

10.  From   the   history   and    associations    of  all 

dancing,  has  there  not  been  a  general  agree- 
ment among  all  whose  religion  has  given 
credit  to  the  Church  that  it  is  unfriendly  to 
piety  ?     2  Cor.  G,  2-18  ;  1  Thess.  5,  22. 

11.  What  then  do  you  think  the  duty  of  those 

respecting  it  who  profess  to  be  Christians, 


QUESTIONS    FOR    BIBLE    CLASSES.  43 

and  of  those  who  are  charged  with  the  in- 
struction and  discipline  of  the  Church  ? 

12.  Does  this  part  of  the  Baptismal  tow  brino- 

those  who  take  it,  under  an}r  obligations 
with  respect  to  their  reading  ? 

13.  "What  is  the  general  opinion  of  the  world  re- 

specting the  Christian  consistency  of  indul- 
ging in  those  things  designated  in  this 
Chapter  as  Pomps  and  Vanities  ? 

14.  What  is  the  probable  inference  to  be  drawn 

where  members  of  the  Church  wish  to  com- 
pound for  the  largest  liberty  in  worldly 
conformity  which  Church  rules  or  the  local 
pastor  will  allow  ? 


CHAPTEFx,  XIX. 

ON   RETALIATION,     FORGIVENESS,     AND     THE    LOVE 
OF    ENEMIES. 

1.  Where  do  we  find  the  law  of  Christ  respecting 

retaliation,  and  what  is  it  ? 

2.  Was   the   command — when   smitten   on  one 

cheek  to  turn  the  other — intended  to  be 
taken  literally,  or  only  by  this  peculiar 
form  of  speech  more  firmly  to  establish  the 
principle  that  evil  must  not  be  returned  for 
evil  ? 


44       QUESTIONS  FOR  BIBLE  CLASSES. 

3.  When  a  professed  Christian  says  that  he  will 

strike  any  man  who  calls  him  a  liar,  or  uses 
other  insulting  language  whatsoever,  does 
he  not  thereby  forfeit  his  claim  to  be  consi- 
dered a  Christian  ? 

4.  Suppose  he  is  struck,  has  he  a  right  to  return 

the  blow  ? 

5.  "What  is  forgiveness  ? 

6.  Give  the  reference  to  it  in  the  Lord's  Prayer. 
1.  What  is  said  in  Luke  IV,  3? 

8.  Does  God  forgive  any  who  do  not  repent  ? 

9.  Does  he  put  us  upon  a  higher  rule  than  his 

own  ? 

10.  What  is  the  Christian  law  of  love  to  enemies  ? 

11.  Can  we  love  our  enemies  without  forgiving 

them? 

12.  Does  not  God  love  the  wicked  without  for- 

giving them  unless  they  repent  ? 

13.  Is  his  love  for  the  impenitent  the  love    of 

complacency,  or  the  love  of  compassion  ? 

14.  Can  any  one  have  a  title  to  forgiveness  in 

heaven  or  earth  for  a  sin  of  which  he  has 
not  repented  ? 

Note. — While  the  doctrine  of  forgiveness  as  indi- 
cated in  this  lesson,  is  conceived  to  be  the  true  one, 
rendering  the  duty  of  forgiveness  more  practicable  by 
rendering  it  more  scriptural  than  that  which  is  often 
entertained ;  great  watchfulness  is  to  be  observed 
against  partiality  in  its  application,  and  as  to  who  be- 


QUESTIONS  FOR  BIBLE  CLASS:         45 

fore  God  is  really  guilty  of  the  offense,  and  really 
under  obligations  to  repent  and  ask  forgiveness,  and 
whether  in  most  quarrels  the  duty  ought  not  to  be 
divided  between  the  parlies. 

—* 


CHAPTER  XX. 

ON  THE  LAW  OF  SELF-DEFENSE,  WAR  AND  DUELING. 

1.  What  is  the  argument  relied  on  to  justify  self- 

defense,  even  to  the  taking  of  another's  life, 
if  necessary,  in  order  to  save  our  own  ? 
Ans.  Assuming  that  those  who  commit  murder 
ought  to  be  punished  with  death  under  the  divine 
law — a  man  attacks  me  with  known  intent  to  kill. 
The  circumstances  are  such  that  he  or  I  must  die. 
He  is  a  murderer  in  purpose,  and  by  the  judgment 
of  law,  human  and  divine,  ought  to  suffer  accord- 
ingly. But  in  this  case  there  is  no  opportunity 
for  the  law  to  perform  its  office,  and  by  killing 
this  murderer  I  but  become  the  unwilling  execu- 
tioner of  the  law.  Justice  is  done.  The  one  dies 
who  ought  to  die,  and  the  one  lives  who  ought  to 
live. 

2.  Suppose  a  number  of  persons  or  a  nation, 

instead  of  an  individual  be  in  like  condition, 
invaded  by  an  army  with  intent  to  seize 
property  and  enslave  its  owners  and  kill 
if  resistance  be  offered,  would  it  be  right  to 
resist  ? 


46  QUESTIONS   FOR   BIBLE    CLASSES. 

3.  "What  are  the  causes  of  war  ?    Tide  St.  James. 

4.  What  are  the  means  commonly  resorted  to 

by  those  who  wish  to  stir  up  a  people  to  a 
war? 

5.  What  are  some  of  the  consequences  of  war — 

physical,*  pecuniary,  moral  and  religious  ? 

6.  Is  it  possible  then  for  that  which  results  from 

such  causes  and  produces  such  consequences 
to  be  innocent,  or  a  war  ever  to  take  place 
without  one  of  the  parties  to  it  at  least,  if 
not  both,  being  in  great  sin  ? 
*l.  In  the  military  oath  the  soldier  swears  to 
obey  the  orders  of  his  officers  whatever  they 
may  be — is  it  right  for  any  man  to  so  put 
himself  at  the  command  of  another  as  to 
exclude  his  personal  responsibility  to  God? 

8.  If  we  suppose  war  to  be  sent  as  a  judgment 

of  God  upon  a  nation  for  its  sins,  does  it 
follow  that  the  party  waging  it  is  innocent  ? 
See  10th  chapter  of  Isaiah. 

9.  If  any  desire  to  consider  the  question  whether 

the  New  Testament  modifies  the  doctrine  of 
the  Old,  respecting  war,  retaliation,  and  the 
like  let  them  consult  Deut.  23 :  3,  4,  6 ; 
Luke  9:  54;  Jer.  20:  12;  Heb.  T:  19;  Matt. 
5:  39;  2  Chron.  24:  22;  Jer.  IT:  18;  Heb.7: 
18;  Jer.  10:  25;  Acts  T:  60;  Luke  18:  34. 

*  The  wars  of  Julius  Caesar  cost  1,100,000  lives,  those 
Of  Napoleon  Bonaparte  4,000,000. 


QUESTIONS   FOR  BIBLE   CLASSES.  47 

10.  What  was  the  doctrine  and  practice  of  the 

primitive  Church  for  two  hundred  years  re- 
specting war  ? 

11.  What  is  meant  by  the  "law  of  honor?" 

12.  Has  it  any  determinate  rules  except  such  as 

ma}r  be  dictated  or  modified  by  the  pride, 
resentment,  or  selfishness  of  the  parties  to 
a  duel  ? 

13.  If  right  be  the  object  of  either  party,  where 

is  it  most  likely  to  be  obtained — by  each 
party  fighting  for  himself  or  before  a  pas- 
sionless tribunal  either  agreed  upon  by  the 
parties  or  established  by  society? 

14.  What  is  the  guilt  of  the  public  for  an  opinion 

in  deference  to  which  the  duelist  conceives 
himself  compelled  to  fight  ?  Are  not  those 
who  hold  such  opinion  also  responsible  be- 
fore God  for  the  blood  of  the  dead  and  the 
desolation  of  the  living  ? 

15.  In  the  judgment  of  that  Being  with  whom 

thought  is  action,  can  that  man  be  innocent 
of  the  crime,  which,  should  circumstances 
provoke  it,  he  intends  to  commit  ? 


48  QUESTIONS   FOR   BIBLE   CLASSES.' 

CHAPTER  XXL 

CONSCIENCE. 

1.  "What  is  conscience  ?     Are  men  born  with  con- 

sciences, or  only  with  a  capacity  for  con- 
science, as  the  result  of  education  ? 

2.  Is  one  morally  bound  always  to  obey  his  con- 

science ? 

3.  Saul  obeyed  his  conscience   in  persec 

Christians ;  wherein  then  consisted  his  guilt  ? 

4.  Does  not  a  man's  conscience  depend  upon  his 

opinions  of  what  is  right  ? 

5.  Is  a  man  responsible  for  his  opinions  and  so 

indirectly  for  his  conscience  ? 

6.  Ought  any  man  to  be  satisfied  on  disputed 

questions  of  duty,  of  right  and  wrong,  sim- 
ply because  his  conscience  does  not  accuse 
him,  since  conscience  is  to  so  great  an  ex- 
tent the  creature  of  education  ? 

Note^— It  is  not  the  office  of  conscience  to  discover 
truth,  but  only  to  act  as  a  prompter  and  judge  to  con- 
demn or  acquit  for  doing  or  not  doing  what  is  believed 
to  be  true  and  right,  whether  it  actually  be  so  or  not 
— a  point  which  is  left  for  the  understanding  to  deter- 
mine. 


QUESTIONS   FOR   BIBLE   CLASSES.  49 

CHAPTER  XXII. 

DEATH  AND  THE  INTERMEDIATE  STATE. 

See  note  on  the  Intermediate  State,  page  42  of  this 
volume.  If  the  doctrine  of  an  intermediate  place  be 
true,  no  soul  of  man  is  yet  in  heaven. 

1.  How  did  death  come  into  the  world  ? 

2.  Is  the  dread  of  it  wrong  ? 

3.  Is  the  fear  or  certainty  of  it  anywhere  ap- 

pealed to  in  Scripture  as  a  motive  to  repent? 

4.  Is  it  the  privilege  of  a  Christian  to  have  all 

fear  of  it  taken  away  ? 

5.  Where  did  the  Spirit  of  Christ  go  to  after  his 

death  ? 

6.  What  is  meant  by  Hell  in  the  Creed  ? 

7.  Are  not  the  souls  of  the  righteous  departed 

now  with    Christ  ?     And   where   is   Christ 
now  ? 

8.  In  what  sense  then  is  the  state  of  the  saints 

between  death  and  the  resurrection  "  inter- 
mediate ?" 

9.  Though  then  there  be  an  intermediate  state, 

is  there  an  intermediate  place  ? 
10.  What  false  doctrine  of  the  Romish  Church 
has  grown  out  of  the  notion  of  an  interme- 
diate place  ? 


•  fUfui 


50  QUESTIONS   FOR   BIBLE   CLASSES. 


CHAPTER  XXIII. 

THE    RESURRECTION. 

1.  Was  the  doctrine  of  the  resurrection  of  the 

body  known  to  the  heathen  world  ? 

2.  Was  it  believed  by  the  Jews  before  the  advent 

of  our  Lord  ? 

3.  Did  the  human  body  of  Christ  rise  to  heaven? 

4.  Though  that  body  is  in  some  sense  really 

there,  has  not  some  change  passed  upon  it? 

5.  Are  we  competent  now  to  form  a  conception 

of  a  spiritual  body  ? 

6.  Will  the  risen  bodies  of  the  saints  be  the 

same  as  those  which  lived  here,  and  proba- 
bly exhibit  the  same  variety  as  to  infancy, 
youth  and  age  ? 
T.  Will  it  be  known  to  any  upon  earth  when  the 
end  of  the  world  and  the  resurrection  of  the 
dead  will  take  place  ? 

8.  Some  think  the  end  of  the  world  cannot  be 

yet,  on  account  of  the  prophecies  touching 
the  general  conversion  of  the  world  not 
having  been  fulfilled.  Query.  Do  the  Scrip- 
tures really  lead  us  to  believe  that  more 
than  a  minority,  a  select  number  out  of  the 
world,  will  ever  be  converted  ? 

9.  Would  certain  knowledge  of  the  time  of  the 


QUESTIONS    FOR   BIBLE    CLASSES.  51 

end  of  the  world  be  likely  to  benefit  the 
world  morally? 
10.  How  has  the  unconverted  world  generally 
been  affected  by  the  most  fatal  pestilences, 
such  as  the  plague  of  Athens  and  the  plague 
of  London ;  and  what  was  the  moral  effect  of 
the  general  expectation  throughout  Europe 
that  the  world  would  end  in  the  year  1000, 
as  the  time  approached  ? 

Note. — The  fact  that  trees  put  off  their  foliage  in 
autumn,  to  resume  them  again  in  spring,  is  not  analo- 
gous to  the  resurrection  of  the  body,  for  the  trees  were 
at  no  time  dead.  Probably  the  illustration  of  the  seed 
in  1  Cor.  15 :  36,  is  only  intended  as  a  partial  illustra- 
tion to  silence  objections  drawn  from  the  mysterious- 
ness  of  the  fact.  We  call  it  nature  which  evolves  the 
oak  from  the  acorn,  but  it  is  God  in  nature  "  who  gives 
to  it  a  body  as  it  hath  pleased  him:"  and  so  of  the  re- 
surrection of  the  dead. 


CHAPTER  XXIY. 

THE  GENERAL  JUDGMENT. 

1.  llecite  the  Scripture  proofs  that  there  will  be 

a  day  of  judgment. 

2.  "What  will  be  the  attending  facts  1     2  Peter 

3 ;  Rev.  xx. 

3.  Who  will  be  the  Judge?     John  5:  22. 


52  QUESTIONS   FOR   BIBLE   CLASSES. 

4.  How  will  it  be  conducted?     Matt.  25. 

5.  Are  the  sins  enumerated  in  that  chapter  to 

be  judged,  what  we  regard  as  the  greatest, 
or  even  sins  of  commission  ? 

6.  Will  it  be  unknown  to  the  righteous  or.  the 

wicked  dead  before  the  judgment,  what  their 
portion  is  to  be  ? 

7.  What  light  will  the  revelations  and  decisions 

of  that  day  throw  upon  the  mysteries  of 
Providence  ? 

8.  What  is  meant  by  "the  Books"  spoken  of 

in  Rev.  20. 

9.  What  will  be  the  sentences  passed  ? 

10.  What  then  may  we  suppose  to  be  the  object 
of  a  day  of  judgment,  if  the  final  state  of 
every  man  will   be   previously   fixed   and 
known  to  himself  ? 
Ans.  This,  perhaps,    that   the  whole   creation 
may,  from  the  vindication  to  the  divine  govern- 
ment which  will  then  be  made  before  the  universe 
be  able  of  its  own  knowledge  to  say  "just  and 
true  are  thy  ways  thou  King  of  saints." 


QUESTIONS    FOR  BIBLE   CLASSES.  53 


CHAPTER  XXY. 

FUTURE   PUNISHMENT. 

1.  Is  the  doctrine  of  future  punishment  peculiar 

to  Christianity? 

2.  Are  there  any  facts  in  the  'world  which  would 

naturally  lead  us  to  suppose  that  there 
would  be  rewards  and  punishments  in  the 
next  world? 

3.  Prove  it  to  be  a  doctrine  of  Scripture. 

4.  What  is  "Universalism?"     Kestorationists  ? 

5.  Do  Unitarians  and  unbelievers  generally  con- 

cur in  this  notion  ? 

6.  Prove  from  Scripture  that  the  punishment  of 

the  wicked  in  a  future  world  will  be  endless. 

7.  Is  the  language  of  Scripture  which  describes 

the  future  punishment  of  the  wicked  literal 
or  probably  figurative  ? 

8.  If  we  suppose  it  to  be  figurative  what  are  we 

to  infer  from  the  nature  of  the  figures  em- 
ployed  about  its  intensity? 

9.  Man  being  in  a  lost,  i.  e.,  unsaved  state  by 

nature,  if  simply  left  to  himself  with  no  love 
for  God  or  capacity  to  enjoy  the  Spiritual 
things  of  heaven,  must  we  not  suppose  that 
when  the  things  of  earth  are  taken  away  he 
must  become  inconceivably  miserable,  even 


54  QUESTIONS    FOR    BIBLE    CLASSES. 

if  he  should  suffer  no  judicial  infliction  of 
punishment  ? 
10.  What  bearing  has  this  upon  John  3:3? 

Note. — It  has  heen  objected  to  the  doctrine  of  eter- 
nal punishment,  that  according  to  such  ideas  of  justice 
as  we  form  upon  all  other  questions,  suffering  through 
eternal  duration  would  exceed  the  demerits  of  sin,  as 
e.  g.  in  those  that  die  young.  But  query — does  the 
Bible  anywhere  teach  that  eternal  punishment  is  in- 
flicted from  without  as  the  reward  of  sin  in  the  way  of 
exact  commutative  justice  ?  The  man  who  passes  his 
probation  unreconciled  to  God,  and  dies  in  his  sins, 
continues  evermore  in  that  state — still  sinning  from  the 
same  choice  which  governed  him  here,  and  so  of  neces- 
sity continues  to  be  miserable.  He  continues  as  he  was 
here — unsaved— with  no  more  desire  for  the  salvation 
offered  in  the  Gospel,  than  he  had  upon  earth. 


CHAPTER  XXYI. 


HEAVEN. 


1.  What  different  things  are  called  heaven  in 

Scripture  ? 

2.  Give  some  texts  which  speak  of  that  heaven 

which  is  to  be  the  final  home  of  the  saints  ? 

3.  Quote  any  which  show  it  to  be  a  place  and 

not  a  mere  frame  of  the  mind  ? 

4.  Recite  the  principal  things  which  the  Bible 


QUESTIONS    FOR   BIBLE    CLASSES.  55 

tells  us  the  saints  will  be  freed  from  in 
heaven  ? 

5.  What  will  their  positive  happiness  consist  in  ? 

6.  Consider  the  joys  flowing  from  sanctification. 

7.  The  vision  of  Christ. 

8.  Conjectural  employments. 

9.  Will  there  be  different  degrees  of  happiness 

in  heaven? 

10.  Any  reasons  for  it  springing  from  different 

degrees  of  holiness  attained  in  this  world? 

11.  An}7  from  the  sovereignty  of  God  in  creating 

different  capacities,  as  he  created  different 
orders  of  angels  ?  Parable  of  the  talents 
viewed  in  this  light. 

12.  Will  there  be  room  for  envy  on  this  account? 

Vessels  of  different  capacity,  but  all  full. 

13.  Do  not  real  Christians  in  this  world  rejoice 

in  the  greater  advancement  and  happiness 
of  others  in  religion  ? 

14.  Will  the  acquaintances  of  this  world  be  re- 

newed in  heaven  ?  Relationship  of  kindred  ? 

15.  Moses  and  Elijah  known  to  each  other?     To 

the  Apostles  ? 
1G.  Reasons  why  there  will  be  no  grief  on  account 

of  those  who  it  is  supposed  will  be  missed  ? 
IT.  Reasons  for  supposing  that  the  happiness  of 

heaven  will  eternally  increase  ? 


